アダム・スミス『道徳感情論』（67）現代の良き作法
With a man of a little more firmness, the effect is somewhat more permanent. He endeavours, as much as he can, to fix his attention upon the view which the company are likely to take of his situation. He feels, at the same time, the esteem and approbation which they naturally conceive for him when he thus preserves his tranquillity; and, though under the pressure of some recent and great calamity, appears to feel for himself no more than what they really feel for him. He approves and applauds himself by sympathy with their approbation, and the pleasure which he derives from this sentiment supports and enables him more easily to continue this generous effort. -- Adam Smith, The Theory of moral sentiments: 3.1.2. Chap. II
《もう少ししっかりした人であれば、その効果はもう少し続く。彼は、自分の置かれた状況について、仲間が多分するだろう観察に出来る限り目を向けようとする。同時に、こうして平静を保っているから、仲間が自然に抱く彼への尊敬と称賛を感知するので、新たに大きな災いの重圧を受けても、仲間が彼に実際同情しているほど自分に同情しないように思われる。彼は、仲間の称賛に共感することで、自分を承認し、称賛するので、この感情から得られる喜びのお陰で支えられ、このようにより容易に惜しみなく努力し続けられるのである》―
同―アダム・スミス『道徳感情論』第３部：第３章
In most cases he
avoids mentioning his own misfortune; and his company, if they are tolerably
well bred, are careful to say nothing which can put him in mind of it. He
endeavours to entertain them, in his usual way, upon indifferent subjects, or,
if he feels himself strong enough to venture to mention his misfortune, he
endeavours to talk of it as, he thinks, they are capable of talking of it, and
even to feel it no further than they are capable of feeling it. If he has not,
however, been well inured to the hard discipline of self-command, he soon grows
weary of this restraint. A long visit fatigues him; and, towards the end of it,
he is constantly in danger of doing, what he never fails to do the moment it is
over, of abandoning himself to all the weakness of excessive sorrow. – Ibid.
《大抵の場合、彼は、自分の災厄についての言及を避けるし、彼の仲間も、まあまあ育ちが良ければ、彼にその災厄を思い起こさせるようなことは何も言わないように注意する。彼は、いつものように、どうでもよい話で仲間を楽しませようとしたり、自分の災厄を敢えて口に出せる力量があると思えば、仲間がそれを話すことが出来るように考えてそのことを話し、その災厄を仲間が感じることが出来る以上に感じないようにしたりさえする。しかしながら、自制という厳しい規律に十分慣れていなければ、すぐにこのような制約に辟易（へきえき）してしまう。訪問が長時間に及ぶと疲れてしまい、訪問が終わるころには、終わった瞬間に必ずすること、悲しみ過ぎて、すべての弱さに身を任せてしまう危険に絶えず晒（さらさ）されるのである》―
同
Modern good
manners, which are extremely indulgent to human weakness, forbid, for some
time, the visits of strangers to persons under great family distress, and
permit those only of the nearest relations and most intimate friends. The
presence of the latter, it is thought, will impose less restraint than that of
the former; and the sufferers can more easily accommodate themselves to the
feelings of those, from whom they have reason to expect a more indulgent
sympathy. Secret enemies, who fancy that they are not known to be such, are
frequently fond of making those charitable visits as early as the most intimate
friends. The weakest man in the world, in this case, endeavours to support his
manly countenance, and, from indignation and contempt of their malice, to
behave with as much gaiety and ease as he can. – Ibid.
《人間の弱さに極めて寛容な現代の良き作法では、家族に大きな不幸があった人を見知らぬ人が訪問することは暫（しばら）くの間禁じられ、親族や最も親密な友人しか訪問が許められない。親族や最も親密な友人がやって来る方が、見知らぬ人ほど自制せずにすむと考えられ、苦しみの中にいる人は、より優しい共感が期待できると思われる人々の気持ちの方が容易に身を任せられる。自分が隠れた敵であることが知られていないと思っている敵は、しばしば最も親密な友人と同じくらい早く見舞うのが好きである。このような場合、世界一弱い人間でさえ、男らしい表情を崩さず、敵の悪意に対する憤りと軽蔑から、出来る限り明るく無造作に振舞おうするのである》― 同
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