名著探究

The man who neither ascribes to himself, nor wishes that other people should ascribe to him, any other merit besides that which really belongs to him, fears no humiliation, dreads no detection; but rests contented and secure upon the genuine truth and solidity of his own character. His admirers may neither be very numerous nor very loud in their applauses; but the wisest man who sees him the nearest and who knows him the best, admires him the most. – Adam Smith, The Theory of Moral Sentiments, 6th edition: Part 6. Section 2. Chap. 3 （本当に自分に属する以外の功績を、自分に帰属させず、他人が自分に帰属させることも望まない人は、屈辱を恐れず、発覚を恐れず、自分の人格の偽りなき真実と堅固さに満足し安心している。彼を賞賛する人はあまり数は多くないかもしれないし、拍手喝采もあまり大きくはないかもしれないが、彼を最も近くで見、彼を最もよく知る最も賢明な人物であれば、彼を最も賞賛するはずだ） ― アダム・スミス『道徳感情論』第 6 版：第６部 第２篇 第３章 To a real wise man the judicious and well-weighed approbation of a single wise man, gives more heartfelt satisfaction than all the noisy applauses of ten thousand ignorant though enthusiastic admirers. He may say with Parmenides, who, upon readin...

To deserve, to acquire, and to enjoy the respect and admiration of mankind, are the great objects of ambition and emulation. Two different roads are presented to us, equally leading to the attainment of this so much desired object; the one, by the study of wisdom and the practice of virtue; the other, by the acquisition of wealth and greatness. – Adam Smith, The Theory of Moral Sentiments, 6th edition: Part 1. Section 3. Chap. 3 （人類の尊敬と称賛に値し、それを獲得し、享受することは、野心と競争の大目的である。この非常に強く望まれる目的を等しく達成するための異なる道が２つ提示されている。一方は、知恵の研究と美徳の実践によるものであり、もう一方は、富と権力の獲得によるものである） ― アダム・スミス『道徳感情論』第 6 版：第１部 第３篇 第３章 Two different characters are presented to our emulation; the one, of proud ambition and ostentatious avidity; the other, of humble modesty and equitable justice. Two different models, two different pictures, are held out to us, according to which we may fashion our own character and behaviour; the one more gaudy and glittering in its colouring; the other more correct and more exquisitely beautiful i...

スミスは、『道徳感情論』第６版に、新たに以下のようにな内容を付け加えた。 This disposition to admire, and almost to worship, the rich and the powerful, and to despise, or, at least, to neglect persons of poor and mean condition, though necessary both to establish and to maintain the distinction of ranks and the order of society, is, at the same time, the great and most universal cause of the corruption of our moral sentiments. That wealth and greatness are often regarded with the respect and admiration which are due only to wisdom and virtue; and that the contempt, of which vice and folly are the only proper objects, is often most unjustly bestowed upon poverty and weakness, has been the complaint of moralists in all ages.– Adam Smith, The Theory of Moral Sentiments, 6th edition: Part 1. Section 3. Chap. 3 （金持ちや権力者を崇拝紛いに賞賛し、貧しく卑しい身分の人々を軽蔑するとまで言わずとも無視するこの気質は、身分区別や社会秩序を確立し維持するために必要なことなのではあるが、その一方で、私達の道徳感情を堕落させる大きな、そして最も普遍的な原因である。富と偉大さが、しばしば、知恵と美徳にしか与えられるべきでない尊敬と称賛の目で見られていることや、悪徳と愚行だけが適切な対象となるべき軽蔑が、しばしば、極めて不当にも貧しさと弱さに向けら...

《こうして、観察されること、注目されること、あるいは、明確な是認によって注目されることは、ある人々をとりわけ「公衆の面前」へと押し出す。いうまでもなくそれは富をもった上流の人々だ。彼らはつねに公共的注目の的となる。そして、富裕な人々、勢力がある人々がとりわけ是認を伴って注視されることが、「諸身分の区別と社会の秩序」を作り上げた》（佐伯啓思『アダム・スミスの誤算』（ＰＨＰ新書）、p. 90f） Upon this disposition of mankind, to go along with all the passions of the rich and the powerful, is founded the distinction of ranks, and the order of society. Our obsequiousness to our superiors more frequently arises from our admiration for the advantages of their situation, than from any private expectations of benefit from their good-will. Their benefits can extend but to a few, but their fortunes interest almost every body. We are eager to assist them in completing a system of happiness that approaches so near to perfection; and we desire to serve them for their own sake, without any other recompense but the vanity or the honour of obliging them. – Adam Smith, The Theory of Moral Sentiments, Part 1. Section 3. Chap. 2 （こういった金持ちや権力者の感情すべてに同調する人間の気質の上に、階級区別や社会秩序は成り立っている。私達が目上の人に媚び諂う（...

明けましておめでとうございます。本年も宜しくお願い致します。 It is because mankind are disposed to sympathize more entirely with our joy than with our sorrow, that we make parade of our riches, and conceal our poverty. Nothing is so mortifying as to be obliged to expose our distress to the view of the public, and to feel, that though our situation is open to the eyes of all mankind, no mortal conceives for us the half of what we suffer. Nay, it is chiefly from this regard to the sentiments of mankind, that we pursue riches and avoid poverty. – Adam Smith, The Theory of Moral Sentiments, Part 1. Section 3. Chap. 2 （私達が豊かさを見せびらかし、貧しさを隠すのは、人間には悲しみよりも喜びの方に共感する傾向があるからである。自分の苦境が公衆の面前にやむなく晒（さら）され、自分の置かれた状況がすべての人間の目に晒されているにもかかわらず、自分の苦しみの半分も自分たちのために考えてはくれる人間がいないと感じることほど、やるせないことはない。否、私達が富を追い求め、貧しさを避けるのは、主としてこのような人間の感情に配慮するためである）― アダム・スミス『道徳感情論』第 1 部 第 3 篇 第 2 章 From whence, then, arises that emulation which runs through all the different ranks of men, and what are the advantages which we propose by that great purpose...