名著探究

When the happiness or misery of others, indeed, in no respect depends upon our conduct, when our interests are altogether separated and detached from theirs, so that there is neither connexion nor competition between them, we do not always think it so necessary to restrain, either our natural and, perhaps, improper anxiety about our own affairs, or our natural and, perhaps, equally improper indifference about those of other men.– Adam Smith, The Theory of moral sentiments ：3.1.2. Chap. II 《成程（なるほど）、いかなる点でも、他人の幸不幸が自分の行動に左右されず、自分の利害が他人の利害から完全に切り離され、両者の間に関連もなければ競争もない場合は、私達が自分事に対し、自然に、おそらくは不適切に心配したり、私達が他人事に対し、自然に、おそらくは同様に不適切に無関心であったりするのを、必ずしも抑制する必要はないように思われる》―アダム・スミス『道徳感情論』第３部：第３章 The most vulgar education teaches us to act, upon all important occasions, with some sort of impartiality between ourselves and others, and even the ordinary commerce of the world is capable of adjusting our active principles to some degree of propriety. But it is the most artificial and refined education onl

When the happiness or misery of others depends in any respect upon our conduct, we dare not, as self-love might suggest to us, prefer the interest of one to that of many. The man within immediately calls to us, that we value ourselves too much and other people too little, and that, by doing so, we render ourselves the proper object of the contempt and indignation of our brethren. Neither is this sentiment confined to men of extraordinary magnanimity and virtue. It is deeply impressed upon every tolerably good soldier, who feels that he would become the scorn of his companions, if he could be supposed capable of shrinking from danger, or of hesitating, either to expose or to throw away his life, when the good of the service required it. – Adam Smith, The Theory of moral sentiments ：3.1.2. Chap. II 《いかなる点であれ、自分の行動次第で、他人が幸福にも不幸にもなる場合、私達は、自己愛が入れ知恵するかのように、１人の利益を大勢の利益より優先しようとはしない。内部の人間は、即座に、私達が自分を高く、他人を低く評価しすぎており、そんなことをすれば、同胞の軽蔑と憤慨の的となって当然だと私達に呼び掛ける。この感情は、並外れて寛大で徳の高い人に限られるものではない。まあまあ良い兵士であ

It is not the soft power of humanity, it is not that feeble spark of benevolence which Nature has lighted up in the human heart, that is thus capable of counteracting the strongest impulses of self-love. It is a stronger power, a more forcible motive, which exerts itself upon such occasions. It is reason, principle, conscience, the inhabitant of the breast, the man within, the great judge and arbiter of our conduct. It is he who, whenever we are about to act so as to affect the happiness of others, calls to us, with a voice capable of astonishing the most presumptuous of our passions, that we are but one of the multitude, in no respect better than any other in it; and that when we prefer ourselves so shamefully and so blindly to others, we become the proper objects of resentment, abhorrence, and execration. – Adam Smith, The Theory of moral sentiments ：3.1.2. Chap. II 《如何に強い自己愛の衝動であっても、それをこのように妨げることが出来るのは、思いやりという柔らかな力でも、造物主が人間の心に灯（とも）した弱々しい博愛の火花でもない。このような場面で力を発揮するのは、もっと強い力であり、もっと力強い動

Let us suppose that the great empire of China, with all its myriads of inhabitants, was suddenly swallowed up by an earthquake, and let us consider how a man of humanity in Europe, who had no sort of connexion with that part of the world, would be affected upon receiving intelligence of this dreadful calamity. – Adam Smith, The Theory of moral sentiments 3.1.2. Chap. II 《例えば、大帝国シナが、無数の住民と共に、突然地震に飲み込まれたとしよう。そして、この恐ろしい悲惨な出来事の知らせを受け、その地域と何の関わりもない欧州の人道的な人が、どのように感動するだろうか考えてみよう》―アダム・スミス『道徳感情論』第 3 部：第３章 He would, I imagine, first of all, express very strongly his sorrow for the misfortune of that unhappy people, he would make many melancholy reflections upon the precariousness of human life, and the vanity of all the labours of man, which could thus be annihilated in a moment. He would too, perhaps, if he was a man of speculation, enter into many reasonings concerning the effects which this disaster might produce upon the commerce of Europe, and the trade and business of the world in gene

In my present situation an immense landscape of lawns, and woods, and distant mountains, seems to do no more than cover the little window which I write by and to be out of all proportion less than the chamber in which I am sitting. I can form a just comparison between those great objects and the little objects around me, in no other way, than by transporting myself, at least in fancy, to a different station, from whence I can survey both at nearly equal distances, and thereby form some judgment of their real proportions. Habit and experience have taught me to do this so easily and so readily, that I am scarce sensible that I do it; and a man must be, in some measure, acquainted with the philosophy of vision, before he can be thoroughly convinced, how little those distant objects would appear to the eye, if the imagination, from a knowledge of their real magnitudes, did not swell and dilate them. – Adam Smith, The Theory of moral sentiments ：3.1.2. Chap. II 《私が今置かれた状況では、芝生や森や遠くの山々の広大な

It is this spirit, however, which, while it has reserved the celestial regions for monks and friars, or for those whose conduct and conversation resembled those of monks and friars, has condemned to the infernal all the heroes, all the statesmen and lawgivers, all the poets and philosophers of former ages; all those who have invented, improved, or excelled in the arts which contribute to the subsistence, to the conveniency, or to the ornament of human life; all the great protectors, instructors, and benefactors of mankind; all those to whom our natural sense of praise-worthiness forces us to ascribe the highest merit and most exalted virtue.– Adam Smith, The Theory of moral sentiments ：3.1.2. Chap. II 《しかしながら、修道士たちや、その行動や会話が修道士に似た人々のために天の領域を用意しておきながら、前代のすべての英雄、すべての政治家や立法者、すべての詩人や哲学者、人間生活を維持し、便利にし、あるいは、彩（いろどり）を添えることに寄与する技術を発明し改良したり、その技術に卓越したりしたすべての人々、称賛に値するという我々の自然な感覚が、最高の功績と最も崇高なる美徳を我々に帰するすべての人々を、悪魔のような人達だと非難してきたのは、この精神なのである》― アダム・スミス『道徳感情論』第 3 部：第２章 Can we wonder that so strange a