花間書齋
成功之門原來虛掩著
第二篇 論不同激情的得體度
Introduction
1．
The propriety of every passion excited by objects peculiarly
related to ourselves, the pitch which the spectator can go along
with, must lie, it is evident, in a certain mediocrity. If the
passion is too high, or if it is too low, he cannot enter into
it. Grief and resentment for private misfortunes and injuries may
easily, for example, be too high, and in the greater part of
mankind they are so. They may likewise, though this more rarely
happens, be too low. We denominate the excess, weakness and fury:
and we call the defect stupidity, insensibility, and want of
spirit. We can enter into neither of them, but are astonished and
confounded to see them.
與我們有特殊關係的客體所激發的每一種激情都有一個得體度，亦即旁觀者所能讚同的限度，這一限度顯然存在於某種適中的程度裏。如果這種激情過於強烈，或過於微弱，旁觀者都不能加以體諒。比如，因個人遭受的不幸和傷害所產生的悲痛與怨恨可能很容易過於強烈，對於大多數人來說都是如此。同樣，這種激情也可能過於微弱，雖然這種情況罕有發生。我們將過度稱之為軟弱或暴怒，將不足稱之為愚鈍、麻木和冷漠無情。對這兩種情況，除了感到驚愕和茫然相向之外，我們都不能體諒。
2.
This mediocrity, however, in which the point of propriety
consists, is different in different passions. It is high in some,
and low in others. There are some passions which it is indecent
to express very strongly, even upon those occasions, in which it
is acknowledged that we cannot avoid feeling them in the highest
degree. And there are others of which the strongest expressions
are upon many occasions extremely graceful, even though the
passions themselves do not, perhaps, arise so necessarily. The
first are those passions with which, for certain reasons, there
is little or no sympathy: the second are those with which, for
other reasons, there is the greatest. And if we consider all the
different passions of human nature, we shall find that they are
regarded as decent, or indecent, just in proportion as mankind
are more or less disposed to sympathize with them.
然而，得體點所賴以存在的適中度因不同激情而異，在一些激情中高些，而在另外一些激情中則低些。有些激情不宜表達得非常強烈，即便人們公認，在一些情況下我們不可避免地會強烈地感受到這些激情，也不例外。而另外一些激情，在許多情況下即便表達得非常強烈也可能顯得極其得體，即便這些激情並非一定會產生。第一種，就是那些由於某些原因很少或根本不能得到同情的激情；第二種，就是那些由於其他原因能夠獲得極大的同情的激情。如果我們對人性中所有不同的激情加以考察，就會發現它們被看成得體或不得體，而這正與人們對其所傾注的同情心之多少互成比例。
Chap. I
Of the Passions which take their origin from the body
第一章 源於軀體的激情
1．
1．It is indecent to express any strong degree of those
passions which arise from a certain situation or disposition of
the body; because the company, not being in the same disposition,
cannot be expected to sympathize with them. Violent hunger, for
example, though upon many occasions not only natural, but
unavoidable, is always indecent, and to eat voraciously is
universally regarded as a piece of ill manners. There is,
however, some degree of sympathy, even with hunger. It is
agreeable to see our companions eat with a good appetite, and all
expressions of loathing are offensive. The disposition of body
which is habitual to a man in health, makes his stomach easily
keep time, if I may be allowed so coarse an expression, with the
one, and not with the other. We can sympathize with the distress
it in the which excessive hunger occasions when we read the
description of journal of a siege, or of a sea voyage. We imagine
ourselves in the situation of the sufferers, and thence readily
conceive the grief, the fear and consternation, which must
necessarily distract them. We feel, ourselves, some degree of
those passions, and therefore sympathize with them: but as we do
not grow hungry by reading the description, we cannot properly,
even in this case, be said to sympathize with their hunger.
對於那些源於軀體某一特定狀況或意向的激情，表達得非常強烈就顯得不得體，因為並非處於相同狀況的同伴不會對其產生同情心。以強烈的饑餓感為例，雖然在許多情況下不僅屬於自然流露，而且不可避免，但總體來講卻很不得體，暴飲暴食，狼吞虎咽普遍被認為是一種失態之舉。不過，即便如此，人們對強烈的饑餓感畢竟依然存有某些諒解之心。看到同伴食欲大振，盡享口福，這本是樂事一樁，但如果對此表示厭惡，那就會不可理喻，令人不滿。如果我可以使用如下的粗俗表達方式，我就會說，一個健康人所習以為常的軀體意向，很容易使他的食欲和一個人相符，卻和另外一個人相左。我們從被困日記或航海日誌上讀到關於極度饑餓的描述時，就會以悲傷的心情加以同情。我們通過想象將自己置身於受難者所處的境況之下，就很容易構想出令受難者大吃其苦的悲傷、恐懼與驚惶。在某種程度上，我們對那些激情感同身受，因而加以體諒，不過，因為我們讀到上述描述時並不會真地產生饑餓感，因此，即便在這種情況下，我們也許都不能被認為是體諒他們的饑餓。
2．
It is the same case with the passion by which Nature unites
the two sexes. Though naturally the most furious of all the
passions, all strong expressions of it are upon every occasion
indecent, even between persons in whom its most complete
indulgence is acknowledged by all laws, both human and divine, to
be perfectly innocent. There seems, however, to be some degree of
sympathy even with this passion. To talk to a woman as we would
to a man is improper: it is expected that their company should
inspire us with more gaiety, more pleasantry, and more attention;
and an intire insensibility to the fair sex, renders a man
contemptible in some measure even to the men.
造物主借以將兩性結合在一起的那種情欲亦複如此。所有那些激情，即便強烈至極，也屬自然表露，但如果在每一種場合都去強烈地表達，那就是不得體，即便在一些人們之間，縱橫恣肆的表達完全被人神共製的法律法規承認是絲毫無罪的，也不可以。不過，即便對於這種激情，也似乎春在某種程度的體諒。像對一個男人那樣去和一個女人交談，這是不得體的：和女人為伴，人們期望應該會從她們那裏得到更多的快樂、詼諧以及關注，從而備受鼓舞；對女性全然麻木不仁，不僅會令一個男人自卑，而且在某種程度上講，所有的男人也會對他鄙夷不屑。
3．
Such is our aversion for all the appetites which take their
origin from the body: all strong expressions of them are
loathsome and disagreeable. According to some ancient
philosophers, these are the passions which we share in common
with the brutes, and which having no connexion with the
characteristical qualities of human nature, are upon that account
beneath its dignity. But there are many other passions which we
share in common with the brutes, such as resentment, natural
affection, even gratitude, which do not, upon that account,
appear to be so brutal. The true cause of the peculiar disgust
which we conceive for the appetites of the body when we see them
in other men, is that we cannot enter into them. To the person
himself who feels them, as soon as they are gratified, the object
that excited them ceases to be agreeable: even its presence often
becomes offensive to him; he looks round to no purpose for the
charm which transported him the moment before, and he can now as
little enter into his own passion as another person. When we have
dined, we order the covers to be removed; and we should treat in
the same manner the objects of the most ardent and passionate
desires, if they were the objects of no other passions but those
which take their origin from the body.
這就是我們對源於軀體的所有欲望所表現出的厭惡之情：強烈地表達所有這些欲望都令人生厭，令人不快。根據一些古大哲學家的見解，這些都是我們和野獸共同具備的激情，和人性的獨特的品格沒有聯係，正因為如此，它們都有損於尊嚴。然而，有許多激情是我們與野獸共同具備的，比如怨怒、自然情感、甚至包括感激之情，也正因為如此，它們才不顯得太野蠻。當我們從別人身上看到那些源於軀體的欲望時就會心生厭惡，而這種特殊的厭惡之情產生的真實原因，就是我們不能體諒它們對於感覺到這種欲望的人來說，一旦這些欲望得到滿足，產生激情的客體就不再令人愉悅；即便僅僅是這種客體的出現都會令他不快。他環顧四周，毫無目標地尋找片刻之前還令其激情四溢的魅力，然而他對它的體諒之情已經和外人一樣淡薄了。吃過飯我們就會撤掉餐具。如果激發熾熱欲望的客體除了源於軀體的那些本能願望之外再不能激發其它激情，我們就會以同樣方式來對待。
4．
In the command of those appetites of the body consists that
virtue which is properly called temperance. To restrain them
within those bounds, which regard to health and fortune
prescribes, is the part of prudence. But to confine them within
those limits, which grace, which propriety, which delicacy, and
modesty require, is the office of temperance.
被恰如其分地稱之為節製的美德就存在於對軀體欲望的掌控之中。把它們控製在為健康和財富所限定的範圍之內，這是謹慎的職能。但是將它們控製在理性、得體、儒雅及恭謹所需的限度之內，則是節製的功能。
5．
2. It is for the same reason that to cry out with bodily
pain, how intolerable soever, appears always unmanly and
unbecoming. There is, however, a good deal of sympathy even with
bodily pain. If, as has already been observed, I see a stroke
aimed, and just ready to fall upon the leg, or arm, of another
person, I naturally shrink and draw back my own leg, or my own
arm: and when it does fall, I feel it in some measure, and am
hurt by it as well as the sufferer. My hurt, however, is, no
doubt, excessively slight, and, upon that account, if he makes
any violent out-cry, as I cannot go along with him, I never fail
to despise him. And this is the case of all the passions which
take their origin from the body: they excite either no sympathy
at all, or such a degree of it, as is altogether disproportioned
to the violence of what is felt by the sufferer.
2．正是出於同樣的道理，軀體痛苦無論如何難以忍受，大喊大叫總是顯得懦弱失體。不過對軀體痛苦依然有很多理由值得體諒。正如早已說過的那樣，如果我看到有人瞄準另一個人的腿部或手臂意欲猛擊，或已經準備朝那些部位猛擊時，我自然而然地也會蜷縮並收回自己的腿部或手臂；而一旦真的打到那裏，我自己在某種程度上也會感同身受，也會像挨打者一樣受到傷害。不過我所受到的傷害無疑隻是微乎其微。正因為如此，如果那個人為之大呼小叫，我就無法體諒他，更有甚至，還會鄙視他。
6．
It is quite otherwise with those passions which take their
origin from the imagination. The frame of my body can be but
little affected by the alterations which are brought about upon
that of my companion: but my imagination is more ductile, and
more readily assumes, if I may say so, the shape and
configuration of the imaginations of those with whom I am
familiar. A disappointment in love, or ambition, will, upon this
account, call forth more sympathy than the greatest bodily evil.
Those passions arise altogether from the imagination. The person
who has lost his whole fortune, if he is in health, feels nothing
in his body. What he suffers is from the imagination only, which
represents to him the loss of his dignity, neglect from his
friends, contempt from his enemies, dependance, want, and misery,
coming fast upon him; and we sympathize with him more strongly
upon this account, because our imaginations can more readily
mould themselves upon his imagination, than our bodies can mould
themselves upon his body.
而源於想象的激情則當別論。我的軀體也可能受到同伴軀體變化的影響，但那隻是微乎其微：不過對於我所熟悉的人，我的想象會更具伸縮力，也更加容易設想，如果我能這樣說的話，他們那些想象的形式及內容。正因為如此，與軀體所受到的哪怕是最大的傷害相比，失戀或信心受挫則將會引發更多的同情心。那些激情完全來自想象。一個喪失全部財產的人，如果身體健康，那他的軀體就不會因此而產生任何感覺。他的痛苦隻是來源於想象，這些想象展現給他的是人格的喪失，朋友的鄙夷，敵人的蔑視，依賴情緒，貧困匱乏，以及痛苦悲慘的景象，所有這一切都會迅速地朝他一股腦地襲來。
7.
The loss of a leg may generally be regarded as a more real
calamity than the loss of a mistress. It would be a ridiculous
tragedy, however, of which the catastrophe was to turn upon a
loss of that kind. A misfortune of the other kind, how frivolous
soever it may appear to be, has given occasion to many a fine
one.
與喪偶相比，缺失一條腿一般來講可能被認為是一種更為真切的災難。但是，如果一出以災難為題材的悲劇以前一種損失為內容，那將是非常荒唐可笑的。而以另一種損失為內容，無論它的意義多麽微不足道，也能打造許多精彩的悲劇。
8．
Nothing is so soon forgot as pain. The moment it is gone the
whole agony of it is over, and the thought of it can no longer
give us any sort of disturbance. We ourselves cannot then enter
into the anxiety and anguish which we had before conceived. An
unguarded word from a friend will occasion a more durable
uneasiness. The agony which this creates is by no means over with
the word. What at first disturbs us is not the object of the
senses, but the idea of the imagination. As it is an idea,
therefore, which occasions our uneasiness, till time and other
accidents have in some measure effaced it from our memory, the
imagination continues to fret and rankle within, from the thought
of it.
沒有什麽東西能像疼痛這樣被遺忘得如此之快。疼痛一過，痛苦立即消失，此時再想起它，已不再能令我們心煩意亂。於是，我們連自己此前產生的焦慮與苦惱都已無法理解。朋友一句失慎之言就能產生久久揮之不去的煩惱。由此產生的苦惱絕然不會隨這句話的完結而消失。起初令我們苦惱的並非是感覺到的客體，而是想象中的概念。這種令人煩惱的概念，除了隨時間的推移，或在某種程度上被其它事情從我們的記憶中消除之前，都將繼續令我們一想到它就心生煩惱與怨恨。
9．
Pain never calls forth any very lively sympathy unless it is
accompanied with danger. We sympathize with the fear, though not
with the agony of the sufferer. Fear, however, is a passion
derived altogether from the imagination, which represents, with
an uncertainty and fluctuation that increases our anxiety, not
what we really feel, but what we may hereafter possibly suffer.
The gout or the tooth-ach, though exquisitely painful, excite
very little sympathy; more dangerous diseases, though accompanied
with very little pain, excite the highest.
疼痛，除了伴隨危險之外，根本無法引發強烈的同情心。雖然我們不同情受苦者的痛苦，但卻同情他由此產生的恐懼。然而恐懼隻是一種完全源於想象的激情，由於一種能加劇我們焦慮的不確定性和波動性，它所表達出的並不是我們真正感受到的東西，而是此後可能親身遭遇的東西。痛風或牙疼，雖然痛苦之極，但它們激發的同情心卻微乎其微；而比它們更加危險的疾病，雖然伴隨著很少的疼痛，但卻能激發極其強烈的同情心。
10．
Some people faint and grow sick at the sight of a chirurgical
operation, and that bodily pain which is occasioned by tearing
the flesh, seems, in them, to excite the most excessive sympathy.
We conceive in a much more lively and distinct manner the pain
which proceeds from an external cause, than we do that which
arises from an internal disorder. I can scarce form an idea of
the agonies of my neighbour when he is tortured with the gout, or
the stone; but I have the clearest conception of what he must
suffer from an incision, a wound, or a fracture. The chief cause,
however, why such objects produce such violent effects upon us,
is their novelty. One who has been witness to a dozen
dissections, and as many amputations, sees, ever after, all
operations of this kind with great indifference, and often with
perfect insensibility. Though we have read or seen represented
more than five hundred tragedies, we shall seldom feel so entire
an abatement of our sensibility to the objects which they
represent to us.
一些人看到外科動手術就頭暈惡心，撕扯皮肉引發的肉體痛苦似乎就能在他們的心中引發極其強烈的同情心。疼痛，既有源於外因者，亦有源於內部機能紊亂者，我們對這二者加以想象時所采取的方式，前者要比後者生動清晰得多。一位鄰居罹患痛風或者結石症，我們很少能就他的痛苦產生一種概念；然而對他因剖腹、受傷、骨折而遭受的痛苦，我卻能極其清晰地形成一個概念。然而，這種客體之所以能對我們產生如此強烈效應的主要原因就是它的新奇。對剖腹與截肢屢見不鮮者，其後再見到所有此類手術時，則會漠然視之，乃至極度地麻木不仁。我們讀過或見過的悲劇即便不止五百，但我們卻很少能夠感到自己對悲劇展現給我們的客體，竟然如此這般地冷酷無情。
11．
In some of the Greek tragedies there is an attempt to excite
compassion, by the representation of the agonies of bodily pain.
Philoctetes cries out and faints from the extremity of his
sufferings. Hippolytus and Hercules are both introduced as
expiring under the severest tortures, which, it seems, even the
fortitude of Hercules was incapable of supporting. In all these
cases, however, it is not the pain which interests us, but some
other circumstances. It is not the sore foot, but the solitude,
of Philoctetes which affects us, and diffuses over that charming
tragedy, that romantic wildness, which is so agreeable to the
imagination. The agonies of Hercules and Hippolytus are
interesting only because we foresee that death is to be the
consequence. If those heroes were to recover, we should think the
representation of their sufferings perfectly ridiculous. What a
tragedy would that be of which the distress consisted in a colic.
Yet no pain is more exquisite. These attempts to excite
compassion by the representation of bodily pain, may be regarded
as among the greatest breaches of decorum of which the Greek
theatre has set the example.
希臘的一些悲劇，總是企圖通過對肉體疼痛引發的痛苦加以描述，來激發憐憫之心。菲羅克忒忒斯由於極度的痛苦而大喊大叫，因而昏厥過去。而希波呂托斯及海格立斯則雙雙被描述成身遭極度痛苦，但表現依然令人鼓舞，而這種痛苦，似乎連海格立斯的剛毅都難以支撐。然而，在所有這些情況下，令我們感興趣的並不是疼痛，而是其它一些情況。不是那隻疼痛的腳，而是菲羅克忒忒斯的寂寞孤獨，才令我們深受感動，才始終彌漫浸淫著這出魅力無窮的悲劇及其浪漫粗獷的情懷之中，也才與想象如此吻合。希波呂托斯及海格立斯的痛苦之所以趣味盎然，隻是因為我們預見到死亡是必然結局。如果那些英雄已經複活，我們就會認為對他們痛苦所進行的描述可謂荒唐至極。浸淫在一陣心絞痛才能引發的憂傷之中，這算什麽悲劇！然而，沒有再比這更加劇烈的疼痛了。可以說，那些憑借描述肉體痛苦來激發同情心的企圖，與被希臘戲劇樹立為榜樣的那些道德規範全然背道而馳。
（注釋：菲羅克忒忒斯、希波呂托斯、海格立斯：希臘傳說中的人物，在特洛伊戰爭中扮演重要角色。）
12．
The little sympathy which we feel with bodily pain is the
foundation of the propriety of constancy and patience in enduring
it. The man, who under the severest tortures allows no weakness
to escape him, vents no groan, gives way to no passion which we
do not entirely enter into, commands our highest admiration. His
firmness enables him to keep time with our indifference and
insensibility. We admire and entirely go along with the
magnanimous effort which he makes for this purpose. We approve of
his behaviour, and from our experience of the common weakness of
human nature, we are surprised, and wonder how he should be able
to act so as to deserve approbation. Approbation, mixed and
animated by wonder and surprise, constitutes the sentiment which
is properly called admiration, of which, applause is the natural
expression, as has already been observed.
我們對肉體疼痛所表現的那點同情心，正是我們在忍受它們過程中能夠恰如其分地表現出堅毅與耐心的基礎。一個備受折磨的人，他決不允許自己表現得懦弱，決不會呻吟一聲，對於自己無法完全進入狀況的激情決不會流露半點，如此之舉完全能夠贏得我們的高度欽佩。他的堅定不移使他與我們的冷漠無情與麻木不仁並行不悖。我們完全讚賞和體諒他為了這一目標而做出的那種寬宏大度的努力。我們讚同他的行為，而且出於我們對人性共同弱點的體驗，我們感到驚訝，不知他為何竟然能夠通過行動來獲得認可。這種認可，交織著詫異與驚歎，就構成了那種被恰如其分地稱之為讚美的情感，如前所述，喝彩就是讚美的自然表達形式。
Chap. II
Of those Passions which take their origin from a particular turn
or habit of the Imagination
第二章 論源於想象的某種特殊傾向或習慣的激情
1．
Even of the passions derived from the imagination, those
which take their origin from a peculiar turn or habit it has
acquired, though they may be acknowledged to be perfectly
natural, are, however, but little sympathized with. The
imaginations of mankind, not having acquired that particular
turn, cannot enter into them; and such passions, though they may
be allowed to be almost unavoidable in some part of life, are
always, in some measure, ridiculous. This is the case with that
strong attachment which naturally grows up between two persons of
different sexes, who have long fixed their thoughts upon one
another. Our imagination not having run in the same channel with
that of the lover, we cannot enter into the eagerness of his
emotions. If our friend has been injured, we readily sympathize
with his resentment, and grow angry with the very person with
whom he is angry. If he has received a benefit, we readily enter
into his gratitude, and have a very high sense of the merit of
his benefactor. But if he is in love, though we may think his
passion just as reasonable as any of the kind, yet we never think
ourselves bound to conceive a passion of the same kind, and for
the same person for whom he has conceived it. The passion appears
to every body, but the man who feels it, entirely disproportioned
to the value of the object; and love, though it is pardoned in a
certain age because we know it is natural, is always laughed at,
because we cannot enter into it. All serious and strong
expressions of it appear ridiculous to a third person; and though
a lover may be good company to his mistress, he is so to nobody
else. He himself is sensible of this; and as long as he continues
in his sober senses, endeavours to treat his own passion with
raillery and ridicule. It is the only style in which we care to
hear of it; because it is the only style in which we ourselves
are disposed to talk of it. We grow weary of the grave, pedantic,
and long-sentenced love of Cowley and Petrarca, who never have
done with exaggerating the violence of their attachments; but the
gaiety of Ovid, and the gallantry of Horace, are always
agreeable.
即便是那些源於想象的激情，即源於想象所需的某種傾向或習慣的那些激情，雖然它們可能被公認為是最自然不過的，但卻隻能引起很少的同情心。人類的想象並不需要這種所必需的傾向，因此無法體諒那些激情；這種激情，雖然在生活的某些部分裏，它們可能是無法避免的，但或多或少總顯得十分可笑。長久以來心心相印的兩位異性之間自然養成的強烈依戀感也是這種情況。我們的想象與戀人的想象在其發展過程中並非遵循相同的軌跡，因此我們就無法體諒戀人如饑似渴的激情。如果我們的朋友受到傷害，我們就很自然地體諒他的怨恨之情，而且也去怨恨他所怨恨的人。如果他得到了恩惠，我們自然就會體諒他的感激之情，而且還能深深體會到他恩人的美德。然而，如果他墜入愛河，雖然我們可能會認為他的激情像所有此類激情一樣理所當然，但我們根本不會認為自己也必定會懷有一種相同的激情，對他所鍾情的人也不會這樣做。除了能感覺到這種激情的人之外，對於每個人來說，這種激情似乎和客體的價值完全成反比；而戀情，雖然在一定的年齡段是可以原諒的，因為我們認為這是完全自然的，但是由於我們無法加以體諒，因此他卻總會引人發笑。對戀情表達得過於認真強烈，對第三者來顯得非常荒唐；雖然一位戀人對他的女友可能是最佳夥伴，但是對別人並非如此。他本人對此非常清楚；因此隻要他能保持這種清醒的意識，他就能克製自己的那種激情。這就是我們樂於聽到的唯一一種表達方式，因為我們自己談論它的時候，也采取這種方式。考利以及佩特拉克愛情詩迂腐、沉悶，句式冗長，我們對它們早已讀之生厭，但這二位卻從來也沒有停止對其依戀之情做誇誇其談的描述；但是奧維德的作品簡潔明快，而賀拉斯的作品粗獷豪邁，二者總是如此賞心悅目。
2．
But though we feel no proper sympathy with an attachment of
this kind, though we never approach even in imagination towards
conceiving a passion for that particular person, yet as we either
have conceived, or may be disposed to conceive, passions of the
same kind, we readily enter into those high hopes of happiness
which are proposed from its gratification, as well as into that
exquisite distress which is feared from its disappointment. It
interests us not as a passion, but as a situation that gives
occasion to other passions which interest us; to hope, to fear,
and to distress of every kind: in the same manner as in a
description of a sea voyage, it is not the hunger which interests
us, but the distress which that hunger occasions. Though we do
not properly enter into the attachment of the lover, we readily
go along with those expectations of romantic happiness which he
derives from it. We feel how natural it is for the mind, in a
certain situation, relaxed with indolence, and fatigued with the
violence of desire, to long for serenity and quiet, to hope to
find them in the gratification of that passion which distracts
it, and to frame to itself the idea of that life of pastoral
tranquillity and retirement which the elegant, the tender, and
the passionate Tibullus takes so much pleasure in describing; a
life like what the poets describe in the
life of friendship, liberty, and repose; free from labour, and
from care, and from all the turbulent passions which attend them.
Even scenes of this kind interest us most, when they are painted
rather as what is hoped, than as what is enjoyed. The grossness
of that passion, which mixes with, and is, perhaps, the
foundation of love, disappears when its gratification is far off
and at a distance; but renders the whole offensive, when
described as what is immediately possessed. The happy passion,
upon this account, interests us much less than the fearful and
the melancholy. We tremble for whatever can disappoint such
natural and agreeable hopes: and thus enter into all the anxiety,
and concern, and distress of the lover.
雖然我們對這種依戀不會產生適當的同情之心，雖然我們在想象中也不會對那個特殊的人懷有某種激情，但是因為我們已經，或者有意懷有類似的激情，我們就會易於體諒他那些關於能從激情的滿足中獲得喜悅的強烈願望，也會體諒他可能因無法得到滿足而引起的極度痛苦。令我們感興趣的並非某種激情本身，而是那些能夠產生令我們感興趣的其它激情的環境，諸如希望、恐懼以及各種各樣的痛苦：猶如一則航海日誌所描述的那樣，令我們感興趣的並非饑餓本身，而是饑餓引發的痛苦。雖然我們不會適當體諒那位情人的依戀之情，但卻易於體諒他對依戀之情引發幸福感的殷切期盼。我們認為，一顆在某種特定情況下，因怠惰慵懶而鬆懈的心靈，因欲望如火而疲憊的心靈，自然會期盼寧靜與安逸，並期盼在焚心的欲望得以實現中真正尋找到這種寧靜與安逸；自然會在心中勾畫那種由儒雅、溫柔和熱情的提布盧斯興致盎然描繪的生活，即一種寧靜隱逸的田園生活；勾畫一種酷似詩人在《幸福島》中所描繪的生活，即一種充滿友誼、自由和恬靜的生活；擺脫辛勞，免於憂慮，並擺脫應運而生的那些令人心神不寧的激情。即使那些場景勾畫得隻像所希望的，並不像真正親曆的那樣，它們依然會吸引我們。在激情與愛情的基礎互相交織，或者也許激情本身就已經是愛情基礎的情況下，當這種激情的實現遙遙無期或相距甚遠時，它就會煙消雲散，而當這種激情的實現象描述的那樣一蹴而就，手到擒來的時候，它就會令人生厭。正因為如此，與恐懼和憂鬱的激情相比，歡樂的激情遠不如它們吸引人。我們會因為那些令自然而愉悅的希望化為泡影的東西而戰栗，因此才會體諒所有的焦慮、關注、以及戀人的憂鬱愁苦。
3.
Hence it is, that, in some modern tragedies and romances,
this passion appears so wonderfully interesting. It is not so
much the love of Castalio and Monimia which attaches us in the
Orphan, as the distress which that love occasions. The author who
should introduce two lovers, in a scene of perfect security,
expressing their mutual fondness for one another, would excite
laughter, and not sympathy. If a scene of this kind is ever
admitted into a tragedy, it is always, in some measure, improper,
and is endured, not from any sympathy with the passion that is
expressed in it, but from concern for the dangers and
difficulties with which the audience foresee that its
gratification is likely to be attended.
因此，在一些現代悲劇和喜劇中，這種激情才具有如此驚人的魅力。在悲劇《孤兒》中，令我們震感的與其說是卡斯塔裏埃和莫尼米婭的愛情，倒不如說是那種熾熱愛情所引發的悲情。劇作家竟然向我們介紹兩位在絕然安全的場景中互傾衷腸的戀人，結果引發的隻是哄堂大笑，而不是憐憫之心。如果這種場景被植入一出悲劇之中，從某種程度上講，那就總是欠妥，而這種做法之所以能夠被忍受，並不是因為劇中表達的激情能夠引發觀眾的憐憫之心，而是因為觀眾能夠預見並關切那種激情得到滿足時可能伴隨而來的危難。
4.
The reserve which the laws of society impose upon the fair
sex, with regard to this weakness, renders it more peculiarly
distressful in them, and, upon that very account, more deeply
interesting. We are charmed with the love of Phaedra, as it is
expressed in the French tragedy of that name, notwithstanding all
the extravagance and guilt which attend it. That very
extravagance and guilt may be said, in some measure, to recommend
it to us. Her fear, her shame, her remorse, her horror, her
despair, become thereby more natural and interesting. All the
secondary passions, if I may be allowed to call them so, which
arise from the situation of love, become necessarily more furious
and violent; and it is with these secondary passions only that we
can properly be said to sympathize.
正是看準這一弱點，社會法律便強加給女性諸多清規戒律，而這便使得愛情對女性來說尤為痛苦難當，也真是因為如此，也才顯得魅力無窮。菲德拉的愛情故事，正如在法國同名悲劇中表現的那樣，雖然那種愛情最終也引發出放縱和罪過，但依然使我們深深陶醉其中。從某種意義上來講，也正是這些放縱和罪過才使她的愛情深扣我們的心弦。她的畏懼、她的羞愧、她的悔恨、她的驚恐、她的失望，也才變得越發純真自然和別具情致。一切源於愛情背景的次生激情，如果允許我如此定義的話，都必然變得更加狂熱勁爆；確切地講，我們所體諒的也僅僅是這些次生激情。
5．
Of all the passions, however, which are so extravagantly
disproportioned to the value of their objects, love is the only
one that appears, even to the weakest minds, to have any thing in
it that is either graceful or agreeable. In itself, first of all,
though it may be ridiculous, it is not naturally odious; and
though its consequences are often fatal and dreadful, its
intentions are seldom mischievous. And then, though there is
little propriety in the passion itself, there is a good deal in
some of those which always accompany it. There is in love a
strong mixture of humanity, generosity, kindness, friendship,
esteem; passions with which, of all others, for reasons which
shall be explained immediately, we have the greatest propensity
to sympathize, even notwithstanding we are sensible that they
are, in some measure, excessive. The sympathy which we feel with
them, renders the passion which they accompany less disagreeable,
and supports it in our imagination, notwithstanding all the vices
which commonly go along with it; though in the one sex it
necessarily leads to the last ruin and infamy; and though in the
other, where it is apprehended to be least fatal, it is almost
always attended with an incapacity for labour, a neglect of duty,
a contempt of fame, and even of common reputation.
Notwithstanding all this, the degree of sensibility and
generosity with which it is supposed to be accompanied, renders
it to many the object of vanity， and they are fond of appearing
capable of feeling what would do them no honour if they had
really felt it.
然而，在所有那些與客體價值觀如此比例失調的激情中，看來隻有愛情才蘊含那些既卓爾不群，又賞心悅目的東西，即便對於意誌最薄弱者亦複如此。首先，愛情本身可能十分荒唐，但並非一定令人生厭；雖然結果往往十分不幸和恐怖，但其出發點卻很少居心叵測。雖然這種激情很少能表現得十分得體，但在表現那些次生激情時，卻顯得十分得體。在愛情中存在一種仁慈、慷慨、善良、友好、恭敬無所不包的、極其強烈的複合型激情；因為一些隨後即將加以闡述的理由，我們就會有意對所有其他人懷有的上述激情加以體諒同情，盡管我們已經意識到，那些激情或多或少有些誇張過分。我們對這些激情所產生的同情，就會使那種伴隨而來的次生激情少一些不快之感，從而不會顧及一般都會隨之而生的惡端，進而在我們的想象中對其同情備至，體諒有加；雖然在男女雙方的某一方，這種次生激情必然會導致最終的身敗名裂；雖然人們認為另一方很少會受到致命傷害，伴隨而來的幾乎總是千篇一律的無能瀆職與寡廉鮮恥。不過，雖然如此，伴隨次生激情而來的可能依然有一絲良知尚存，而反過來，正是借助於這一絲良知，次生激情才造就出如此之多虛榮浮誇之徒，其實有一些東西，如果他們真的能感受到，並不會給他們帶來任何光彩，但他們卻偏偏樂於表現出一幅多愁善感的麵孔。
6．
It is for a reason of the same kind, that a certain reserve
is necessary when we talk of our own friends, our own studies,
our own professions. All these are objects which we cannot expect
should interest our companions in the same degree in which they
interest us. And it is for want of this reserve, that the one
half of mankind make bad company to the other. A philosopher is
company to a philosopher, only. the member of a club, to his own
little knot of companions.
正是由於一種相同的原因，當我們論及自己的朋友、自己的學習、自己的職業時，某種特定的節製不可或缺。所有這些客體，我們都不能指望他們會像吸引我們那樣，也以相同的程度吸引我們的同伴。而且正是由於缺乏這種限製，人類的一半與另一半的交往欠佳。一位哲學家隻能與一位哲學家交往，某個俱樂部的成員與他人交往，也僅囿於自己同伴的小圈子。
Chap. III Of the unsocial Passions
第三章 惡性激情
1．
There is another set of passions, which, though derived from
the imagination, yet before we can enter into them, or regard
them as graceful or becoming, must always be brought down to a
pitch much lower than that to which undisciplined nature would
raise them. These are, hatred and resentment, with all their
different modifications. With regard to all such passions, our
sympathy is divided between the person who feels them, and the
person who is the object of them. The interests of these two are
directly opposite. What our sympathy with the person who feels
them would prompt us to wish for, our fellow-feeling with the
other would lead us to fear. As they are both men, we are
concerned for both, and our fear for what the one may suffer,
damps our resentment for what the other has suffered. Our
sympathy, therefore, with the man who has received the
provocation, necessarily falls short of the passion which
naturally animates him, not only upon account of those general
causes which render all sympathetic passions inferior to the
original ones, but upon account of that particular cause which is
peculiar to itself, our opposite sympathy with another person.
Before resentment, therefore, can become graceful and agreeable,
it must be more humbled and brought down below that pitch to
which it would naturally rise, than almost any other passion.
另外有些激情，雖然也源於想象，然而我們尚未加以體諒，或視其為合情合理，就總是已經降低水準，遠遠低於被率真的天性激發時的程度。不同程度的仇恨與怨怒即是一例。對於凡此種種的激情，我們所給予的同情被兩種人所分享，即：能夠感覺到這些激情的人以及懷有這些激情的客體人。兩者引發的關注點截然不同。同情前者會促使我們希望他們對後者表示擔憂；同情後者則會導致我們自己直接對後者表示擔憂。二者都是人，我們對他們都關心，我們對一個受苦者可能吃到的苦頭表示擔憂，會抑製我們對另外一個受苦者已經吃到的苦頭的怨怒。因此，我們對被激怒者的同情就缺乏被激怒時自然產生的激情，這不僅因為一般原因，即：導致所有其情可憫的激情低於原發程度，也因為另外一種特殊原因，即：導致我們對另外一個人給予迥然相異的同情。因此，與其它任何一種激情相比，怨怒之情在變得合情合理之前必定早已更加縮水，遠遠低於自然產生時的程度。
2．
Mankind, at the same time, have a very strong sense of the
injuries that are done to another. The villain, in a tragedy or
romance, is as much the object of our indignation, as the hero is
that of our sympathy and affection. We detest Iago as much as we
esteem Othello; and delight as much in the punishment of the one,
as we are grieved at the distress of the other. But though
mankind have so strong a fellow-feeling with the injuries that
are done to their brethren, they do not always resent them the
more that the sufferer appears to resent them. Upon most
occasions, the greater his patience, his mildness, his humanity,
provided it does not appear that he wants spirit, or that fear
was the motive of his forbearance, the higher their resentment
against the person who injured him. The amiableness of the
character exasperates their sense of the atrocity of the injury.
與此同時，人類對他人所受傷害具有一種強烈的感知力。悲劇或浪漫劇中的惡人，如同英雄是我們表達同情之心及鍾愛之情的客體人一樣，也是我們表示義憤的客體人。我們厭惡伊阿古，如同我們敬重奧賽羅；因其中一人受到懲罰而感到的喜悅，如同因另一人的痛苦感到的悲痛。人類雖然對自己兄弟遭受的傷害具有強烈的同情之心，然而對此的怨恨之情，則遠遠不如受苦者本人。在絕大多數情況下，受苦者越忍耐、越溫和，越寬容，隻要看上去他並不缺乏勇氣，那種恐懼也並不是他忍耐的目的，人們對傷害他的人怨恨也就越深。人性溫和的一麵加大人們對傷害的感知力。
3．
Those passions, however, are regarded as necessary parts of
the character of human nature. A person becomes contemptible who
tamely sits still, and submits to insults, without attempting
either to repel or to revenge them. We cannot enter into his
indifference and insensibility. we call his behaviour
mean-spiritedness, and are as really provoked by it as by the
insolence of his adversary. Even the mob are enraged to see any
man submit patiently to affronts and ill usage. They desire to
see this insolence resented, and resented by the person who
suffers from it. They cry to him with fury, to defend, or to
revenge himself. If his indignation rouses at last, they heartily
applaud, and sympathize with it. It enlivens their own
indignation against his enemy, whom they rejoice to see him
attack in his turn, and are as really gratified by his revenge,
provided it is not immoderate, as if the injury had been done to
themselves.
然而那些激情被看作是人類天性不可或缺的組成部分。一個人整日裏鬱悶靜坐，忍辱負重，既不抵製，也不複仇，就會變得為人所不齒。我們不能體諒他的冷漠無情和麻木不仁。我們將他的行為稱作精神萎靡，他的卑微愚鈍如同其對手的目空一切一樣，著實令我們怒火中燒。即便草根平民，見到有人俯首帖耳地忍受淩辱與虐待也會義憤填膺。他們希望看到這種淩辱與虐待的惡行受到抵製，而且是受到深受其害者的抵製。他們會憤慨地向他大聲疾呼，叫他自衛與複仇。如果他的怒火最後終於被點燃，他們就由衷地讚賞並給予同情。這也激發他們自己對他的敵人表示憤慨，他們會高興地看到終於輪到他來回擊自己的敵人，隻要他的行動合理，就像這種痛苦已經被施加給他們一樣，他們就真的會為他的複仇行為感到滿足。
4．
But though the utility of those passions to the individual,
by rendering it dangerous to insult or injure him, be
acknowledged; and though their utility to the public, as the
guardians of justice, and of the equality of its administration,
be not less considerable, as shall be shewn hereafter; yet there
is still something disagreeable in the passions themselves, which
makes the appearance of them in other men the natural object of
our aversion. The expression of anger towards any body present,
if it exceeds a bare intimation that we are sensible of his ill
usage, is regarded not only as an insult to that particular
person, but as a rudeness to the whole company. Respect for them
ought to have restrained us from giving way to so boisterous and
offensive an emotion. It is the remote effects of these passions
which are agreeable; the immediate effects are mischief to the
person against whom they are directed. But it is the immediate,
and not the remote effects of objects which render them agreeable
or disagreeable to the imagination. A prison is certainly more
useful to the public than a palace; and the person who founds the
one is generally directed by a much juster spirit of patriotism,
than he who builds the other. But the immediate effects of a
prison, the confinement of the wretches shut up in it, are
disagreeable; and the imagination either does not take time to
trace out the remote ones, or sees them at too great a distance
to be much affected by them. A prison, therefore, will always be
a disagreeable object; and the fitter it is for the purpose for
which it was intended, it will be the more so. A palace, on the
contrary, will always be agreeable; yet its remote effects may
often be inconvenient to the public. It may serve to promote
luxury, and set the example of the dissolution of manners. Its
immediate effects, however, the conveniency, the pleasure, and
the gaiety of the people who live in it, being all agreeable, and
suggesting to the imagination a thousand agreeable ideas, that
faculty generally rests upon them, and seldom goes further in
tracing its more distant consequences. Trophies of the
instruments of music or of agriculture, imitated in painting or
in stucco, make a common and an agreeable ornament of our halls
and dining-rooms. A trophy of the same kind, composed of the
instruments of surgery, of dissecting and amputation-knives, of
saws for cutting the bones, of trepanning instruments, etc. would
be absurd and shocking. Instruments of surgery, however, are
always more finely polished, and generally more nicely adapted to
the purposes for which they are intended, than instruments of
agriculture. The remote effects of them too, the health of the
patient, is agreeable; yet as the immediate effect of them is
pain and suffering, the sight of them always displeases us.
Instruments of war are agreeable, though their immediate effect
may seem to be in the same manner pain and suffering. But then it
is the pain and suffering of our enemies, with whom we have no
sympathy. With regard to us, they are immediately connected with
the agreeable ideas of courage, victory, and honour. They are
themselves, therefore, supposed to make one of the noblest parts
of dress, and the imitation of them one of the finest ornaments
of architecture. It is the same case with the qualities of the
mind. The ancient stoics were of opinion, that as the world was
governed by the all-ruling providence of a wise, powerful, and
good God, every single event ought to be regarded, as making a
necessary part of the plan of the universe, and as tending to
promote the general order and happiness of the whole: that the
vices and follies of mankind, therefore, made as necessary a part
of this plan as their wisdom or their virtue; and by that eternal
art which educes good from ill, were made to tend equally to the
prosperity and perfection of the great system of nature. No
speculation of this kind, however, how deeply soever it might be
rooted in the mind, could diminish our natural abhorrence for
vice, whose immediate effects are so destructive, and whose
remote ones are too distant to be traced by the imagination.
4．
但是，雖然人們承認那些激情對個人發揮的作用，就體現在它將使他麵臨受辱和傷害的危險；雖然對公眾發揮的作用，正如隨後所說，就像捍衛正義和追求平等那樣，並非不太重要，然而，激情本身依然存在一些令人不快的因素，一旦表現在別人身上就會令我們生厭。無論對誰表示憤怒，如果超出我們感覺他能忍耐虐待的最低限度，那就被認為不僅是在羞辱那個特殊的人，而且也是在對全體同伴動粗。如果尊重同伴，我們就要克製自己，不要為如此狂暴無禮的情感大開綠燈。正是這些激情的間接效果才令人愉快；而直接效果則是對它們所直指針對的那個人造成傷害。然而，對於人們的想象來說，使這些激情變得令人愉快，抑或令人不快的，正是它們對客體產生的直接效果，而非間接效果。與一座宮殿相比，一座監獄對公眾的用途更甚；與宮殿創建者相比，監獄創建者一般為一種比前者更加公正的愛國主義精神所驅使。然而，一座監獄對於囚禁其中的不幸者來講是一種限製，其直接效果令人不快；人們既不會通過想象花時間探索監獄的間接效果，也不會看到與自己太疏遠的不幸者受到監獄間接效果的影響。因此一座監獄永遠令人不快；它與自身的預期目標越相符，也就越令人不快。相反，一座宮殿永遠令人愉快；然而其間接效果也許經常會造成公眾的煩擾。宮殿可能催生奢華，並樹立傷風敗俗的先例。然而其直接效果，諸如生活其中者的舒適、愜意及華美，全然是令人愉快的，並且向人們的想象暗示成百上千令人愉快的想法，宮殿的成員總是躺在這些想法上睡大覺，罕有再繼續向前，探索更加邈遠的後果。彩繪或水泥製作的樂器或農具紀念品，會成為我們廳堂及餐廳的一種普通，然而賞心悅目的裝飾品。如果用同類材料製造這樣一套紀念品，其中包括外科器械、解剖刀、截肢刀、斷骨鋸、環鑽器等，則是荒唐之極，令人震驚的。不過與農具相比，手術器械卻總是更精細光滑，一般來講也總是最符合其預期目標的。其間接效果，即患者的健康，也是令人愉快的，但是因為其直接效果是痛苦與折磨，因此見到它們就會令我們不快。作戰武器令人愉快，雖然其直接效果也許顯得同樣痛苦與折磨。然而那是我們毫不同情的敵人所遭受的痛苦與折磨。至於我們，其直接效果卻與勇氣、勝利及榮譽之類令人愉悅的思想直接相聯。於是，它們就可能成為服裝最華貴的部分，其仿製品可能成為建築物最佳飾物。人之思想品質亦然。古代斯多葛哲學派認為，世界被一位聰明絕頂、威力無窮、慈悲為懷的神靈，以一種全天候統治的天意所管製，每一件事都應被視為宇宙計劃不可或缺的一部分，而且旨在促進整個世界的總體秩序與幸福：人類的愚昧與罪過，就像聰明與美德一樣，也必然會被安排成為這一計劃的一部分；憑借從邪惡中引發美好的永久性技藝，促進自然界偉大的體係之繁榮與完美。類似的推測無論多麽深入人心，也不能緩解我們對罪惡行徑油然而生的憎惡，這些罪惡行徑的直接效果破壞力如此巨大，而其間接效果則太過遙遠，根本無法憑借想象對其加以追蹤探索。
5．
It is the same case with those passions we have been just now
considering. Their immediate effects are so disagreeable, that
even when they are most justly provoked, there is still something
about them which disgusts us. These, therefore, are the only
passions of which the expressions, as I formerly observed, do not
dispose and prepare us to sympathize with them, before we are
informed of the cause which excites them. The plaintive voice of
misery, when heard at a distance, will not allow us to be
indifferent about the person from whom it comes. As soon as it
strikes our ear, it interests us in his fortune, and, if
continued, forces us almost involuntarily to fly to his
assistance. The sight of a smiling countenance, in the same
manner, elevates even the pensive into that gay and airy mood,
which disposes him to sympathize with, and share the joy which it
expresses; and he feels his heart, which with thought and care
was before that shrunk and depressed, instantly expanded and
elated. But it is quite otherwise with the expressions of hatred
and resentment. The hoarse, boisterous, and discordant voice of
anger, when heard at a distance, inspires us either with fear or
aversion. We do not fly towards it, as to one who cries out with
pain and agony. Women, and men of weak nerves, tremble and are
overcome with fear, though sensible that themselves are not the
objects of the anger. They conceive fear, however, by putting
themselves in the situation of the person who is so. Even those
of stouter hearts are disturbed; not indeed enough to make them
afraid, but enough to make them angry; for anger is the passion
which they would feel in the situation of the other person. It is
the same case with hatred. Mere expressions of spite inspire it
against nobody, but the man who uses them. Both these passions
are by nature the objects of our aversion. Their disagreeable and
boisterous appearance never excites, never prepares, and often
disturbs our sympathy. Grief does not more powerfully engage and
attract us to the person in whom we observe it, than these, while
we are ignorant of their cause, disgust and detach us from him.
It was, it seems, the intention of Nature, that those rougher and
more unamiable emotions, which drive men from one another, should
be less easily and more rarely communicated.
我們剛剛論及的那些激情也是如此。它們的直接效果十分令人不快，它們即使被極其正當地表達出來，也依然有些東西令我們厭惡。因此正如我在前麵說的那樣，它們就僅僅是這樣的激情，即：我們了解其產生原因之前，是不會給予同情的。悲慘痛苦引發的呼號，即便從遠處聽到，也不允許我們對呼號者漠然視之。這種呼號一旦刺激我們的聽覺，就會吸引我們關注他的命運，更有甚者，還會迫使我們幾乎很不情願地火速前往救助。同樣，他見到一張笑臉，甚至就會使他的情緒從鬱悶轉化為喜悅，進而使他體諒並分享這種表情帶來的歡樂；他會感覺從前那顆因憂思萬種，愁緒千重而緊縮幽閉的心扉，旋即豁然開朗，心花怒放。然而仇恨與怨怒的表情則當別論。聲嘶力竭、暴戾狂躁的怒吼聲，從遠處聽起來，隻能引起我們的恐懼與反感。我們不會像對待因痛苦折磨而哭喊的人那樣也飛速前往。女人及懦弱的男人雖然明知自己並非發泄憤怒的對象，但卻因恐懼而戰栗。他們會將自己置身於那個驚恐萬狀者的處境當中，對恐懼加以想象。即便鐵石心腸的人也會受到觸動；這的確不足以令他們感到害怕，但卻足以令他們憤怒；因為憤怒就是他們置身他人處境時所能感覺到的激情。仇恨也是如此。僅僅表達怨恨就足以使懷恨在心者本人遭到敵視。從本質來講，這兩種激情都是我們厭惡的對象。令人不快的狂躁粗俗之舉過去不會，將來也不會激發我們的同情，相反卻往往會損害同情之心。悲傷令我們關注悲傷者，怨恨則令我們毫不顧及原因地厭惡和背離怨恨者，而前者的力度遠遠不敵後者。這看來是上天的意誌，那些粗暴低俗、狂躁無禮的情感理應造成人與人之間的隔離，因此互相交流絕非易事，且罕有成功者。
6．
When music imitates the modulations of grief or joy, it
either actually inspires us with those passions, or at least puts
us in the mood which disposes us to conceive them. But when it
imitates the notes of anger, it inspires us with fear. Joy,
grief, love, admiration, devotion, are all of them passions which
are naturally musical. Their natural tones are all soft, clear,
and melodious; and they naturally express themselves in periods
which are distinguished by regular pauses, and which upon that
account are easily adapted to the regular returns of the
correspondent airs of a tune. The voice of anger, on the
contrary, and of all the passions which are akin to it, is harsh
and discordant. Its periods too are all irregular, sometimes very
long, and sometimes very short, and distinguished by no regular
pauses. It is with difficulty, therefore, that music can imitate
any of those passions; and the music which does imitate them is
not the most agreeable. A whole entertainment may consist,
without any impropriety, of the imitation of the social and
agreeable passions. It would be a strange entertainment which
consisted altogether of the imitations of hatred and resentment.
樂器模仿悲傷或歡樂的情調時，實際上就會使我們產生那些激情，或至少能將我們置於一種激勵自己對那些激情加以想象的情緒中。然而當音樂模仿憤怒的情調時，則會令我們恐懼。歡樂、悲傷、愛慕、讚美、忠誠，都屬於自然音樂型的激情。其自然情調溫柔清晰、賞心悅耳；它們都在一些以規則停頓區別開來的樂段中自然而然地自我表達，正是因為如此，也才易於適應某一主題相應曲調的規則性重複與再現。相反，憤怒之聲以及所有那些類似憤怒的激情，都是刺耳而不諧調的。其樂段也全然不規則，有時很長，有時很短，並非以規則的停頓相區分。因此，音樂很難模仿那些激情中的任何一種；而模仿那些激情的音樂也並非最令人愉悅。一次完美的演奏，在沒有任何不得體的情況下，可能就是在模仿那些有利於交際的愉悅激情。如果全部模仿仇恨及怨怒，那將是一次稀奇古怪的演奏。
7．
If those passions are disagreeable to the spectator, they are
not less so to the person who feels them. Hatred and anger are
the greatest poison to the happiness of a good mind. There is, in
the very feeling of those passions, something harsh, jarring, and
convulsive, something that tears and distracts the breast, and is
altogether destructive of that composure and tranquillity of mind
which is so necessary to happiness, and which is best promoted by
the contrary passions of gratitude and love. It is not the value
of what they lose by the perfidy and ingratitude of those they
live with, which the generous and humane are most apt to regret.
Whatever they may have lost, they can generally be very happy
without it. What most disturbs them is the idea of perfidy and
ingratitude exercised towards themselves; and the discordant and
disagreeable passions which this excites, constitute, in their
own opinion, the chief part of the injury which they suffer.
如果那些激情對旁觀者來說是令人不快的，它們對身有其感者來說也並非不全然如此。對於一個正常人的快樂，仇恨與憤怒其毒最烈。正是在對那些激情的感受中，存在某些粗魯、刺耳、驚悚的東西，存在某些撕心裂膽、令人心煩意亂的東西，也正是這種感受才全然破壞了快樂所不可或缺的鎮靜與安寧，而鎮靜與安寧則又是與之迥然相異的感激與大愛催生的最佳產物。同伴的背信棄義與忘恩負義，常使寬宏大度、心地善良者蒙受損失，然而最令他們懊惱的並非損失之物的價值。無論他們喪失什麽，一般來講依然可以在沒有這些東西的情況下非常快樂。他們認為，最令他們煩惱的就是想到別人對他們的背信棄義和忘恩負義；而由此產生的不和諧不愉快的激情就構成他們所受傷害的主要部份。
8．
How many things are requisite to render the gratification of
resentment completely agreeable, and to make the spectator
thoroughly sympathize with our revenge? The provocation must
first of all be such that we should become contemptible, and be
exposed to perpetual insults, if we did not, in some measure,
resent it. Smaller offences are always better neglected; nor is
there any thing more despicable than that froward and captious
humour which takes fire upon every slight occasion of quarrel. We
should resent more from a sense of the propriety of resentment,
from a sense that mankind expect and require it of us, than
because we feel in ourselves the furies of that disagreeable
passion. There is no passion, of which the human mind is capable,
concerning whose justness we ought to be so doubtful, concerning
whose indulgence we ought so carefully to consult our natural
sense of propriety, or so diligently to consider what will be the
sentiments of the cool and impartial spectator. Magnanimity, or a
regard to maintain our own rank and dignity in society, is the
only motive which can ennoble the expressions of this
disagreeable passion. This motive must characterize our whole
stile and deportment. These must be plain, open, and direct;
determined without positiveness, and elevated without insolence;
not only free from petulance and low scurrility, but generous,
candid, and full of all proper regards, even for the person who
has offended us. It must appear, in short, from our whole manner,
without our labouring affectedly to express it, that passion has
not extinguished our humanity; and that if we yield to the
dictates of revenge, it is with reluctance, from necessity, and
in consequence of great and repeated provocations. When
resentment is guarded and qualified in this manner, it may be
admitted to be even generous and noble.
欲使怨恨之情全然被人理解，欲使報複行為完全為旁觀者所同情，我們究竟需要做些什麽呢？首先，怨恨之情要達到這樣一種程度，即：如果不表示某種程度的怨恨，我們就應該遭到他人的蔑視，更有甚至還會麵對永久的羞辱。對輕度的冒犯最好不要耿耿於懷；世界上沒有任何東西比點火就著、剛愎自用的脾氣更可鄙。我們應該以得體為原則，以世人需要為標準，而不應根據自己感覺到的不快來表示怨恨。在人們所能想象到的激情中，隻有怨恨的正當性最應該受到質疑，隻有怨恨的縱情發泄最應該以是否得體為尺度加以仔細衡量，也最應該認真考慮冷靜而公正的旁觀者，想想他們的怨恨之情究竟如何。隻有以寬仁大度為動機，隻有考慮如何保持我們自己在社會上的地位及尊嚴，才能在表達這種激情時提高檔次。這種動機必定體現我們氣質風度的特點。這種表達必須平易近人、開門見山；不含消極因素，不露傲慢痕跡；既不河東獅吼，亦無汙言穢語，代之而來的隻是寬仁平正，直言相告，體貼入微，即便對於冒犯我們的人，亦應如此。簡而言之，諸如此類的表現，全然由我們自身的風度所致，絕無矯揉造作的刀斧之痕，看上去既顯得激情雖已酣暢淋漓地表達淨盡，但仁慈之心依然未泯；又顯得我們如果屈從報複之心的驅使，那隻是出於自然的無奈之舉，隻是他人雷霆之怒頻發不已導致的結果。如果怨恨之情被如此這般地加以防範與限製，它甚至可能被認定為寬仁與高尚也未可知。
Chap. IV Of the social Passions
第四章 論良性激情
1．
As it is a divided sympathy which renders the whole set of
passions just now mentioned, upon most occasions, so ungraceful
and disagreeable; so there is another set opposite to these,
which a redoubled sympathy renders almost always peculiarly
agreeable and becoming. Generosity, humanity, kindness,
compassion, mutual friendship and esteem, all the social and
benevolent affections, when expressed in the countenance or
behaviour, even towards those who are not peculiarly connected
with ourselves, please the indifferent spectator upon almost
every occasion. His sympathy with the person who feels those
passions, exactly coincides with his concern for the person who
is the object of them. The interest, which, as a man, he is
obliged to take in the happiness of this last, enlivens his
fellow-feeling with the sentiments of the other, whose emotions
are employed about the same object. We have always, therefore,
the strongest disposition to sympathize with the benevolent
affections. They appear in every respect agreeable to us. We
enter into the satisfaction both of the person who feels them,
and of the person who is the object of them. For as to be the
object of hatred and indignation gives more pain than all the
evil which a brave man can fear from his enemies; so there is a
satisfaction in the consciousness of being beloved, which, to a
person of delicacy and sensibility, is of more importance to
happiness, than all the advantage which he can expect to derive
from it. What character is so detestable as that of one who takes
pleasure to sow dissension among friends, and to turn their most
tender love into mortal hatred? Yet wherein does the atrocity of
this so much abhorred injury consist? Is it in depriving them of
the frivolous good offices, which, had their friendship
continued, they might have expected from one another? It is in
depriving them of that friendship itself, in robbing them of each
other's affections, from which both derived so much satisfaction;
it is in disturbing the harmony of their hearts, and putting an
end to that happy commerce which had before subsisted between
them. These affections, that harmony, this commerce, are felt,
not only by the tender and the delicate, but by the rudest vulgar
of mankind, to be of more importance to happiness than all the
little services which could be expected to flow from them.
因為這是一種被一分為二的同情之心，它能催生上述一係列激情，如上所述，在多數情況下，這些激情粗野失雅，令人不快；因此也存在另外一係列與之相反的激情，那是一種強力同情心，它幾乎總能催生特別令人愉悅得體的激情。寬宏大度、仁慈善良、悲天憫人，相互友好尊重，無一不是仁慈樂善的良性情感，當這種情感或通過一顰一笑，或通過一舉一動，向即便與我們沒有特殊關聯的人表達時，幾乎在每一種場合都能取悅於本來漠不關心的旁觀者。作為第三者的這位旁觀者，他對懷有激情者給予的同情，全然與他對接受激情者給予的關心諧調一致。作為一個人，他勢必對後者的快樂表示關注，而這種關注就能促使他去同情這個不僅具有怨恨之情，而且怨恨目標也與自己相同的人。因此我們對於充滿慈善之心的情感最能給予同情。這種情感從各個方麵看都令我們愉快。無論是懷有這種情感的人，還是這種情感的受惠者，隻要他們對這種情感的需要得到滿足，我們都給予同情。成為仇恨和憤怒的發泄對象令人痛苦不堪，一位勇士害怕被敵人的惡行傷害也很痛苦，但是二者相比，前者更甚；因此人們才有被他人所愛的意識，這種意識對於脆弱敏感者的快樂與否來說很重要，對於他期待能從快樂中獲得的好處來說也很重要，然而兩者相比，前者更甚。有人樂於在朋友中間挑撥離間，轉愛為仇，普天之下還有什麽樣的品行比這種人的更可憎？這種害人不淺的惡行究竟存在何處呢？在一些風氣本不太好的辦公室內，如果友誼繼續存在，朋友之間尚可期盼友好相處，如果連碩果僅存的這點友誼都要剝奪，上述惡行的可惡之處是否就存在於此呢？它就在於破壞朋友之間的友誼，就在於傷害彼此之間的情感，本來從這種情感中朋友之間都可獲得某種滿足感；就在於擾亂人們內心的寧靜，在於扼殺朋友之間以往那種快樂的交往。這些情感，那種和諧，這種交往，不僅性情溫和，情感細膩的人能感覺到，即便性情粗暴低俗的人也能感覺到。這些情感對於幸福快樂本身來說十分重要，對於從幸福快樂中可望獲得的些微好處來說也很重要，但二者的重要性相較之下，前者甚於後者。
2．
The sentiment of love is, in itself, agreeable to the person
who feels it. It sooths and composes the breast, seems to favour
the vital motions, and to promote the healthful state of the
human constitution; and it is rendered still more delightful by
the consciousness of the gratitude and satisfaction which it must
excite in him who is the object of it. Their mutual regard
renders them happy in one another, and sympathy, with this mutual
regard, makes them agreeable to every other person. With what
pleasure do we look upon a family, through the whole of which
reign mutual love and esteem, where the parents and children are
companions for one another, without any other difference than
what is made by respectful affection on the one side, and kind
indulgence on the other. where freedom and fondness, mutual
raillery and mutual kindness, show that no opposition of interest
divides the brothers, nor any rivalship of favour sets the
sisters at variance, and where every thing presents us with the
idea of peace, cheerfulness, harmony, and contentment? On the
contrary, how uneasy are we made when we go into a house in which
jarring contention sets one half of those who dwell in it against
the other; where amidst affected smoothness and complaisance,
suspicious looks and sudden starts of passion betray the mutual
jealousies which burn within them, and which are every moment
ready to burst out through all the restraints which the presence
of the company imposes?
大愛之情本身對於能夠感知它的人來說是相當開心的。它能舒緩情緒，慰藉心靈，似乎對生命活力頗有助益，並能促進人體健康；作為大愛之情的客體人，在他心中必然產生的感激與滿足意識使他變得更加快樂。他們之間的互相關心，能使彼此都快樂，而互相同情，再加上互相關心，就能使他們與其他任何人達成一致。當我們看到這樣一個家庭時，該有多麽高興啊！整個家庭都浸淫在相親相愛，互相尊重之中，父母子女宛如夥伴，一方頗富尊敬之情，另一方充滿慈愛之心，彼敬此愛，毫不遜色；自由深情，相互友善，既不因爭利而致兄弟反目，亦不因爭寵而致姊妹失和，這裏的一切都向我們呈現一種寧靜、歡樂、祥和、滿意的理念。相反，當我們步入這樣一個家庭時，又該多麽不安啊！令人不快的口水戰，致使居住在這裏的人半數之間互相敵視；一個個虛情假意，圓滑狡詐，自鳴得意，目中無人；猜忌的神態以及突發的激情，無不使內心深處燃燒的妒火暴露無遺，而且隨時都會突破對方在場所所強加給他們的約束，因而一觸即發。
3．
Those amiable passions, even when they are acknowledged to be
excessive, are never regarded with aversion. There is something
agreeable even in the weakness of friendship and humanity. The
too tender mother, the too indulgent father, the too generous and
affectionate friend, may sometimes, perhaps, on account of the
softness of their natures, be looked upon with a species of pity,
in which, however, there is a mixture of love, but can never be
regarded with hatred and aversion, nor even with contempt, unless
by the most brutal and worthless of mankind. It is always with
concern, with sympathy and kindness, that we blame them for the
extravagance of their attachment. There is a helplessness in the
character of extreme humanity which more than any thing interests
our pity. There is nothing in itself which renders it either
ungraceful or disagreeable. We only regret that it is unfit for
the world, because the world is unworthy of it, and because it
must expose the person who is endowed with it as a prey to the
perfidy and ingratitude of insinuating falsehood, and to a
thousand pains and uneasinesses, which, of all men, he the least
deserves to feel, and which generally too he is, of all men, the
least capable of supporting. It is quite otherwise with hatred
and resentment. Too violent a propensity to those detestable
passions, renders a person the object of universal dread and
abhorrence, who, like a wild beast, ought, we think, to be hunted
out of all civil society.
那些親切友好的激情，即使有時被認為過火，但決不會令人反感。即便在友誼與博愛呈現出弱點時也不乏令人愉悅的東西。溫柔過度的母親，溺愛過度的父親，慷慨過度、太重情感的朋友，有時也許會因為性格懦弱而備受憐憫，而憐憫之中則存在一種愛的混合物，但這些弱點，除非遇到粗俗卑鄙之徒，否則決然不會引起他人的仇恨與厭惡，甚至蔑視。 我們責備他們的過度依戀之情時，總是不乏關切之心、憐憫之情，以及仁慈之意。極度仁慈比任何事物都能引發我們的憐憫，然而這種性格中卻也存在一種無能與無助。極度仁慈本身並不存在任何有失高雅或令人不快的因素。我們隻是由於它與這個世界格格不入而深感遺憾，因為這個世界不值得對其施以極度仁慈之心，因為極度仁慈必定把飽含這種情感的人作為犧牲品，推向虛情假意、諂媚卑鄙之徒背信棄義、忘恩負義的陷阱，推向極度痛苦與不安的深淵，而在所有人當中，他最不應該遭此磨難，而且在所有人當中，一般來講，他也是最不能忍受這種磨難的。而仇恨和怨怒則截然相反。對那些令人厭惡的激情毫無節製，動輒發泄一通就會使一個人變成人們普遍畏懼與憎惡的對象，我們認為他就像一頭野獸，應該從整個文明社會中被驅除出去。
Chap. V Of the selfish Passions
第五章 論自私的激情
1．
Besides those two opposite sets of passions, the social and
unsocial, there is another which holds a sort of middle place
between them; is never either so graceful as is sometimes the one
set, nor is ever so odious as is sometimes the other. Grief and
joy, when conceived upon account of our own private good or bad
fortune, constitute this third set of passions. Even when
excessive, they are never so disagreeable as excessive
resentment, because no opposite sympathy can ever interest us
against them: and when most suitable to their objects, they are
never so agreeable as impartial humanity and just benevolence;
because no double sympathy can ever interest us for them. There
is, however, this difference between grief and joy, that we are
generally most disposed to sympathize with small joys and great
sorrows. The man who, by some sudden revolution of fortune, is
lifted up all at once into a condition of life, greatly above
what he had formerly lived in, may be assured that the
congratulations of his best friends are not all of them perfectly
sincere. An upstart, though of the greatest merit, is generally
disagreeable, and a sentiment of envy commonly prevents us from
heartily sympathizing with his joy. If he has any judgment, he is
sensible of this, and instead of appearing to be elated with his
good fortune, he endeavours, as much as he can, to smother his
joy, and keep down that elevation of mind with which his new
circumstances naturally inspire him. He affects the same
plainness of dress, and the same modesty of behaviour, which
became him in his former station. He redoubles his attention to
his old friends, and endeavours more than ever to be humble,
assiduous, and complaisant. And this is the behaviour which in
his situation we most approve of; because we expect, it seems,
that he should have more sympathy with our envy and aversion to
his happiness, than we have with his happiness. It is seldom that
with all this he succeeds. We suspect the sincerity of his
humility, and he grows weary of this constraint. In a little
time, therefore, he generally leaves all his old friends behind
him, some of the meanest of them excepted, who may, perhaps,
condescend to become his dependents: nor does he always acquire
any new ones; the pride of his new connections is as much
affronted at finding him their equal, as that of his old ones had
been by his becoming their superior: and it requires the most
obstinate and persevering modesty to atone for this mortification
to either. He generally grows weary too soon, and is provoked, by
the sullen and suspicious pride of the one, and by the saucy
contempt of the other, to treat the first with neglect, and the
second with petulance, till at last he grows habitually insolent,
and forfeits the esteem of all. If the chief part of human
happiness arises from the consciousness of being beloved, as I
believe it does, those sudden changes of fortune seldom
contribute much to happiness. He is happiest who advances more
gradually to greatness, whom the public destines to every step of
his preferment long before he arrives at it, in whom, upon that
account, when it comes, it can excite no extravagant joy, and
with regard to whom it cannot reasonably create either any
jealousy in those he overtakes, or any envy in those he leaves
behind.
除那兩種截然相反的激情之外，即：良性激情與惡性激情，還有另外一類，它處於那二者之間；它既不像其中一種有時表現得那樣文質彬彬，也不像另外一種有時表現得那樣令人厭惡。悲痛和快樂，當它們是因為我們自己交好運或交惡運而產生時，就催生出這第三種激情。即使有時有些過分，也決然不會像過度的怨怒那樣令人不快，因為沒有與之相反的同情心來促使我們去抵製它們；這種激情與客體最吻合時，也不會像公正的仁道和正當的善行那樣令人愉快。不過，在悲痛與快樂之間卻存在這樣的差異，一般來講我們最傾向於同情小樂與大悲。有時一個人會因命運的突轉而旋即改善自己的生活狀況，而且要遠遠高於它從前的生活水平。這種人可以肯定地說，來自最佳朋友的祝賀也並非全然出自真心。一個暴發戶，雖然算是取得巨大成功，但一般來講卻並不會令人愉快，因為通常都會有一種嫉妒心阻撓我們真心實意地分享他的快樂。如果他具有判斷力，他就會覺察到這一點，從而不去張揚自己走運之後狀況的提升，而是極力抑製自己的喜悅，低調表現自己被新環境所自然提升的好心情。他就會裝模作樣地穿著適合從前狀況的樸素衣服，保持適合從前狀況的謙虛態度。他還會加倍地關注老朋友，竭盡全力表現得比以前更加謙卑、勤勉、殷勤。就他的狀況而言，這就是我們最讚成的行為；因為我們似乎在期待他應該更加體諒我們對他的快樂表現嫉妒和反感，而不是分享。對所有這些，他很難麵麵俱到。我們他仁慈表現的真誠性產生懷疑，而他對自己心不由己的壓抑則感到厭倦。 因此，他很快就會把全部老友置之腦後，不過其中一些極其卑鄙的小人除外，因為他們也許會墮落成他的扈從；但他也不會總能交到新友，因為新友一旦發現他的地位與自己不相上下，就會感到臉麵盡失，這就像老友因為地位不如他同樣感到尊嚴大失一樣。隻有頑強持久的謙虛態度，才能彌合因對這二者屈尊就辱而造成的心靈創傷。一般來講，他很快就會心生厭倦，前者滿腹狐疑的冷漠傲慢令其漠然置之，後者粗俗無禮的輕蔑鄙視令其惱羞成怒，久而久之，習以為常，最後連他自己都變得孤傲無禮，從而失去所有人的尊敬。正如我所認為的那樣，如果人類的幸福主要來源於對被人所愛的認知，命運的驟變就很少會對它發揮很大作用。這樣的人才是最幸福的。他的發達是從小到大，循序漸進，最終達到極致，甚至在他達到極致之前很久，公眾就已經認定他的命運會芝麻開花節節高。正因為如此，好運來臨不會使他大喜過望，而且既不會引起被他超前者的嫉妒，也不會引起被他拋後者的羨慕。
2．
Mankind, however, more readily sympathize with those smaller
joys which flow from less important causes. It is decent to be
humble amidst great prosperity; but we can scarce express too
much satisfaction in all the little occurrences of common life,
in the company with which we spent the evening last night, in the
entertainment that was set before us, in what was said and what
was done, in all the little incidents of the present
conversation, and in all those frivolous nothings which fill up
the void of human life. Nothing is more graceful than habitual
cheerfulness, which is always founded upon a peculiar relish for
all the little pleasures which common occurrences afford. We
readily sympathize with it: it inspires us with the same joy, and
makes every trifle turn up to us in the same agreeable aspect in
which it presents itself to the person endowed with this happy
disposition. Hence it is that youth, the season of gaiety, so
easily engages our affections. That propensity to joy which seems
even to animate the bloom, and to sparkle from the eyes of youth
and beauty, though in a person of the same sex, exalts, even the
aged, to a more joyous mood than ordinary. They forget, for a
time, their infirmities, and abandon themselves to those
agreeable ideas and emotions to which they have long been
strangers, but which, when the presence of so much happiness
recalls them to their breast, take their place there, like old
acquaintance, from whom they are sorry to have ever been parted,
and whom they embrace more heartily upon account of this long
separation.
然而人們更願意同情那些並非十分重要的原因所引起的小喜小樂。大功告成卻謙遜有加，此乃得體之舉；但在日常生活的細瑣小事中，在昨夜與同伴共度良宵過程中，在觀賞娛樂表演過程中，在以往的一言一行中，在我們現在所談及的所有小事中，在填補人生空白的所有那些微不足道的瑣屑事情中，無論把愉悅之情表現得多麽酣暢淋漓也不為過。沒有什麽能比慣常的歡愉更優雅，它總是建立在一種由平凡瑣事蘊含的些微樂趣所營造的特殊況味基礎之上。我們樂於分享這份雅致的慣常性歡愉：它會使我們生發同樣的快樂，把樁樁瑣事以令人愉悅的麵貌向我們展示，而它也正是以這種相同的麵貌向具有這種歡樂氣質的人進行自我展示的。因此，青春這段快樂的時光，最易令人激情澎湃。歡樂的傾向，似能摧得鮮花怒放，致使年輕美麗的眼睛熠熠生輝，即使同一性別的人，乃至老態龍鍾的人也能超乎尋常地樂不可支。有時他們會暫時忘記自己的疾病，使自己沉醉於那些早已陌生的愉悅思想與情感之中，然而當如此之多的歡樂亮相時，就會將那些愉悅的思想和情感重新召回他們的心中，並像老友一般在那裏紮根，他們為與老友分別感到遺憾，也因為長期分離而更加誠摯地與他們相擁。
3．
It is quite otherwise with grief. Small vexations excite no
sympathy, but deep affliction calls forth the greatest. The man
who is made uneasy by every little disagreeable incident, who is
hurt if either the cook or the butler have failed in the least
article of their duty, who feels every defect in the highest
ceremonial of politeness, whether it be shewn to himself or to
any other person, who takes it amiss that his intimate friend did
not bid him good-morrow when they met in the forenoon, and that
his brother hummed a tune all the time he himself was telling a
story; who is put out of humour by the badness of the weather
when in the country, by the badness of the roads when upon a
journey, and by the want of company, and dulness of all public
diversions when in town; such a person, I say, though he should
have some reason, will seldom meet with much sympathy. Joy is a
pleasant emotion, and we gladly abandon ourselves to it upon the
slightest occasion. We readily, therefore, sympathize with it in
others, whenever we are not prejudiced by envy. But grief is
painful, and the mind, even when it is our own misfortune,
naturally resists and recoils from it. We would endeavour either
not to conceive it at all, or to shake it off as soon as we have
conceived it. Our aversion to grief will not, indeed, always
hinder us from conceiving it in our own case upon very trifling
occasions, but it constantly prevents us from sympathizing with
it in others when excited by the like frivolous causes: for our
sympathetic passions are always less irresistible than our
original ones. There is, besides, a malice in mankind, which not
only prevents all sympathy with little uneasinesses, but renders
them in some measure diverting. Hence the delight which we all
take in raillery, and in the small vexation which we observe in
our companion, when he is pushed, and urged, and teased upon all
sides. Men of the most ordinary good-breeding dissemble the pain
which any little incident may give them; and those who are more
thoroughly formed to society, turn, of their own accord, all such
incidents into raillery, as they know their companions will do
for them. The habit which a man, who lives in the world, has
acquired of considering how every thing that concerns himself
will appear to others, makes those frivolous calamities turn up
in the same ridiculous light to him, in which he knows they will
certainly be considered by them.
悲痛則當別論。小痛不能激發同情，但是大悲卻能激發最大的同情。一個人可以因微小的不快感到心神不安；如果廚師或管家不能盡職盡責，他也會傷心；最高禮儀中的不足之處，無論顯現在他的麵前，或顯現在其它任何人的麵前，他也會感覺到；如果上午他和密友見麵時，密友不向他道早安，如果他在講故事的時候，他的兄弟一直在哼小調，他就會認為這些都是失禮之舉；當他在鄉村時，他會因氣候的惡劣完全失去幽默感，在旅遊時，他會因道路的糟糕感到大煞風景，在城裏時，他會因缺乏同伴，以及娛樂的乏味感到幽默盡失；這樣一個人，我認為，雖然他本該有一些充足的理由，但是他也很少能博得大量同情。高興是一種愉快的情緒，隻要有一點機會也會沉湎其中。因此，隻要我們不因嫉妒產生偏見，就容易同情他人愉快的情緒。然而悲傷是痛苦的，即便是因為我們自己的不幸而產生，也會從心裏加以抵製和回避。我們總是盡量不去設想悲傷，或者一旦設想出來也要極力擺脫。不過，由於某種罕見的原因要對它加以設想時，我們對它的反感卻並非總能對我們加以阻撓，然而當別人也因類似原因產生悲傷情緒時，它卻不斷地阻礙我們對其產生同情心：因為我們對他人的憐憫之情，不如天性那樣難以抵製。此外，人性中還有一種怨恨之情，不僅阻撓我們對些少許的不安情緒給予同情，而且還阻撓發生某種程度的轉移。因此我們能從善意的調侃中獲得樂趣，從看到同伴被各方催逼、脅迫、奚落時產生的小小煩惱中獲得喜悅。修養良好的普通的人對細瑣小事可能帶給他們的痛苦采取掩飾態度，而諳於事故的人則樂於主動將小事轉化為善意的調侃，因為他們知道即便不主動這樣做，同伴們也會這樣做。生活在這個世界上的人，慣於思考與己相關的事在別人眼裏會是什麽樣子，於是他就會認為，他所遭遇的小災小難在別人看來一定荒唐可笑，而他知道同伴們一定會這樣看的。
4．
Our sympathy, on the contrary, with deep distress, is very
strong and very sincere. It is unnecessary to give an instance.
We weep even at the feigned representation of a tragedy. If you
labour, therefore, under any signal calamity, if by some
extraordinary misfortune you are fallen into poverty, into
diseases, into disgrace and disappointment; even though your own
fault may have been, in part, the occasion, yet you may generally
depend upon the sincerest sympathy of all your friends, and, as
far as interest and honour will permit, upon their kindest
assistance too. But if your misfortune is not of this dreadful
kind, if you have only been a little baulked in your ambition, if
you have only been jilted by your mistress, or are only
hen-pecked by your wife, lay your account with the raillery of
all your acquaintance.
相反，對大災大難給予的同情卻情真意切。這無須例證加以說明。我們甚至為一出悲劇虛假的劇情唏噓落淚。因此，如果你在巨大的災難中備受煎熬，如果你因遭遇超級厄運而變得一貧如洗，變得百病纏身，變得聲名狼藉和心如死灰，即使從某種角度看你是咎由自取，一般來講，你可能依然會指望朋友的真誠同情，而一旦利益名聲不受影響，你甚至還會期待他們善意的援助。然而，如果你的不幸並非如此可怕，如果你隻是在立誌方麵受到小的挫折，如果你隻是被妻子拋棄，或者僅僅是遭受妻管嚴，那你就等著朋友來奚落調侃吧。
Section III
Of the Effects of Prosperity and Adversity upon the Judgment of
Mankind with regard to the Propriety of Action; and why it is
more easy to obtain their Aprobation in the one state than in the
other
