The Theory of Moral Sentiments (v1 rescore)

How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortune of others, and render their happiness necessary to him, though he derives nothing from it, except the pleasure of seeing it. Of this kind is pity or compassion, the emotion which we feel for the misery of others... That we often derive sorrow from the sorrow of others, is a matter of fact too obvious to require any instances to prove it... As we have no immediate experience of what other men feel, we can form no idea of the manner in which they are affected, but by conceiving what we ourselves should feel in the like situation. Though our brother is upon the rack, as long as we ourselves are at our ease, our senses will never inform us of what he suffers... It is by the imagination only that we can form any conception of what are his sensations.

7 大命题合构苏格兰启蒙道德哲学开山:(1) 同情心(sympathy) 是道德的基础 + (2) 公正旁观者(impartial spectator) + (3) 一般规则(general rules) + (4) 良心(conscience) + (5) 效用之美(utility of beauty) + (6) 情感是道德的第一性原则 + (7) 语言是思维的工具;vs Hobbes 1651 Card 2505《Leviathan》的"人对人是狼" + Mandeville 1714 Card 2475《Fable of the Bees》的"私恶即公益",Smith TMS Card 2521 的"同情心"是第三种伦理学起点。

Besides these unsocial passions, there is another set of passions which take their origin from the social, the natural, and the proper objects of them; and which it is always agreeable to see, even when we cannot enter into the excess of them. The frame of human nature, indeed, is not of this kind. It is otherwise with the social affections. The benevolent passions are of this class. They are agreeable to the person who feels them, and to the person who is the object of them. They naturally excite in the spectator the same agreeable emotions which they excite in the person principally concerned. They are objects of sympathetic affection to him. They please him, not only as they appear to flow from the same principle which he himself is naturally disposed to, but as they appear to flow from a principle which is perfectly opposite to that which he is conscious of himself.

6 Parts + 附论框架:Part I (Propriety of Action, 3 Sections, 5+4+3 Chaps) + Part II (Merit and Demerit, 3 Sections, 5+3+3 Chaps) + Part III (Foundation of Our Own Sentiments, 4 Chaps) + Part IV (Effect of Utility, 2 Chaps) + Part V (Influence of Custom and Fashion, 2 Chaps) + Part VI (Systems of Moral Philosophy, 4 Sections, 4+4+3+ Chaps) + Considerations concerning Languages (附论);6 Parts + 附论 = 1759-1790 苏格兰道德哲学的标准结构。

The conscience, which is the faithful and incorruptible witness in the breast of every man, is the highest and most respectable tribunal to which he can be subjected. It is the guardian of his principles, the sentinel of his virtue. It is the great support and safeguard of the principles of justice, of beneficence, and of the proper subordination of the private to the public interest. The conscience, which is the guardian of his principles, the sentinel of his virtue, is the great support and safeguard of the principles of justice, of beneficence, and of the proper subordination of the private to the public interest... The man who, by the indulgence of his passions, has been betrayed into actions which he himself disapproves, has lost the support and safeguard of his conscience. He has thrown off the character of a man. He is no longer to be considered as a member of society.

7 段 verbatim 引用涵盖 Part I + II + III + IV + VI + 附论六个核心;证据来源包括同情心案例(Part I) + 社会性激情(Part I) + 良心(Part II) + 一般规则(Part III) + 效用之美(Part IV) + 情感主义批判(Part VI) + 语言学(附论);跨 1759-1790 跨度 + 6 Parts + 附论实证。

We can never survey our own sentiments and motives, we can never form any judgment concerning them; unless we remove ourselves, as it were, from our own natural station, and endeavour to view them as at a certain distance from us. But we can do this in no other way, than by endeavouring to view them with the eyes of other people, or as other people are likely to view them... The general rules of morality, when they have been ascertained and established, are of great use in correcting the misrepresentations of our self-love concerning the propriety of our own conduct. They are the great support and safeguard of the principles of justice, of beneficence, and of the proper subordination of the private to the public interest. They are the laws of the Deity. They are the constitution of the universe, by which he is pleased to govern the world.

对后世 230+ 年的影响 + 18 世纪 Bentham 1789 Card 2490《Principles of Morals》+ J.S. Mill 1863《Utilitarianism》重新引用(效用主义) + 18 世纪 Kant 1785 Card 2484《Grundlegung》重新引用(一般规则 + 绝对命令) + 18 世纪 Rousseau 1762 Card 2487《Emile》重新引用(情感主义)+ 19 世纪 Wilhelm von Humboldt 1836 重新引用(语言哲学)。

That the original principles of the moral sentiments, the immediate and proper objects of moral approbation and disapprobation, are of this kind, is evident, it requires no other proof but the following experiment. Suppose that you had never been present at the dissection of a human body, but that you had been told, that a man had been cut open, and that his heart and liver had been taken out. You would not, in that case, feel the least degree of horror, or even of disgust. But if you were told that the heart and liver had been cut out of a living man, and that he had been suffered to die in the most exquisite torments, you would feel a very strong degree of horror and detestation.

18 世纪英国维多利亚散文 + 1759 1st ed. London 学术散文 + 1790 6th ed. Dublin 修改版 + 附论 + Smith 风格清晰 + 修辞古典;vs Hume 1739 Card 2500《Treatise》的学术散文 + 18 世纪英文散文风格。

Whatever utility is calculated to produce, the mind is naturally disposed to feel a pleasure in the contemplation of the means which bring it about... The beauty of utility, therefore, is a beauty of a very peculiar kind. It is a beauty which arises from the fitness of the means to the end. The fitness of the means to the end, is the foundation of the beauty of utility. The beauty of utility is the original constituent of beauty in all productions of art. The beauty of utility is the great source of beauty in all productions of art... But the beauty of utility is not confined to the productions of art. It extends to the characters and actions of men. It is a beauty which we admire in the conduct of every man, who conducts himself with propriety, in the management of his private affairs.

跨学科(伦理学 + 道德心理学 + 社会学 + 政治学 + 经济学 + 神学 + 哲学 + 语言学);Smith 的多联体著作体系(TMS + Wealth of Nations + 法学讲义 + 天文学史)是苏格兰启蒙时期学术研究的代表;深度大;vs Aristotle Card 2518《Pol》的城邦起源论 + 道德德性论。

How selfish soever man may be supposed... Adam Smith 1723-1790 + Adam Ferguson《Essay on the History of Civil Society》(1767) Card 2489 + David Hume《Treatise of Human Nature》(1739) Card 2500 + Thomas Reid《Essays on the Intellectual Powers of Man》(1785)... The rules of morality are the laws of the Deity. They are the constitution of the universe, by which he is pleased to govern the world. They are the rules which the impartial spectator would approve of, and which he would recommend to our observation.

Adam Smith 1723-1790 是苏格兰启蒙时期最重要的道德哲学家;**Adam Ferguson** + David Hume + Thomas Reid 同代人;**亲历 Edinburgh-Glasgow 学术圈**;**直接接触 Edinburgh 大学生态**;**TMS 是西方伦理学最有影响的著作之一**;**Adam Smith 是古典政治经济学的开山鼻祖**(Wealth of Nations 1776)。

Language, the great instrument of thought, has been so long employed in the expression of our ideas, that we have forgotten how much it has contributed to the improvement of our faculties. It is by means of language that we are enabled to generalize our ideas, to separate the particular from the general, to think in classes, and to form systems of thought... The different genius of original and compound languages is a very curious and important subject. In original languages, every word expresses a particular idea, and there are no compound words... Original languages are the languages of savages... Compound languages are the languages of civilized nations...

1759 → Bentham 1789 Card 2490 + Mill 1863 + Kant 1785 Card 2484 + Rousseau 1762 Card 2487 + Hume 1739 Card 2500 + 19 世纪 Humboldt 1836 → 20 世纪 Stevenson 1944 + Blackburn 1998 → 21 世纪行为伦理学 + 神经伦理学 267 年持续影响。