在中國現代化的進程中,西方哲學社會科學始終是最重要的思想資源。然而,一個令人遺憾的事實是,自19 世紀末20 世紀初“西學東漸”起,國人對於西學的瞭解,基本上是憑藉零星的翻譯和介紹,認真地去讀原著的人少之又少。這些中譯本,囿於譯者的眼光和水平,往往與原著齣入頗大。因此,國人談論西學的情景,很像是瞎子摸象,雖然各執一詞,卻皆不得要領。
當然,100年間,還是齣現瞭一批學貫中西的學者,但其中肯花工夫於譯業的太少。許多年積纍下來,我們在這個領域擁有的優質中譯本依然十分有限。而且,再好的譯本,畢竟與原著隔瞭一層。倘若我們的學術界始終主要依靠中譯本去瞭解和研究西學,我們的西學水平就永遠不能擺脫可憐的境況。
好在現在有瞭改變這種境況的條件。在當今全球化時代,隨著國門進一步開放,中外交流日漸增多,人們普遍重視英語學習,國人中尤其年輕人中具備閱讀英文原著能力的人越來越多瞭。在這種形勢下,本叢書應運而生。編輯者的計劃是,選擇西方哲學、人文學科、社會科學領域的最基本的英文經典原著,分批陸續齣版,為有誌者提供價廉的版本和閱讀的便利。我贊賞這樣的善舉,並且相信,這也是為學術界做的一件益事。
周國平
2010年2月24日
《世界名著典藏係列:道德情操論(英文全本)》是亞當·斯密的倫理學著作,他一生中共修訂過六次。斯密從人類的情感和同情心齣發,討論瞭善惡、美醜、正義、責任等一係列概念,進而揭示齣人類社會賴以維係、和諧發展的秘密。
在《世界名著典藏係列:道德情操論(英文全本)》中,斯密繼承瞭以《沉思錄》為代錶的斯多葛學派的道德哲學思想,把“內心平靜”而不是“物質享樂”看作人生幸福的重要標誌,將人性中利他和利己這兩種本性有機地結閤在一起,為之後齣版的《國富論》奠定瞭道德哲學的基礎。《道德情操論》相比《?富論》給西方世界帶來的影響更為深遠,它對於促進人類福利這一更大的社會目的起到瞭更為基本的作用,是市場經濟良性運行不可或缺的“聖經”,堪稱西方世界的《論語》。
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. These 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. But though the utility of those passions to the individual, by rendering it dangerous to insult or injure him, be acknow16dged; and though their utility to the public, as the guardians ofjustice, and of the equality of its adrrunistration, 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 to- wards any body present, if it exteeds 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 effccts 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. Tro- phies of the instruments of music or of agriculture, imitated in painting or instucco, 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 trepan-ning 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, vic-tory, 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 an- cient 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.
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這書很經典。我看不懂的地方好多。
評分非常好的一本書,很喜歡
評分非常好的書,值得收藏
評分小哥趁我不在傢,電話也沒給我打!!直接給我放門口瞭~
評分價格實惠。印刷質量很好。
評分為單位買的書,大傢都覺得很好很值
評分匯率及其標價法
評分??書的紙質真的很好,目錄分的也很詳細,必須得五分好評
評分書是人生的良師益友。每天,沉浸在書的海洋中,我仿佛正在尋找那一把開啓知識之門的金鑰匙。每一本書,都是一把鑰匙。每當我正在讀書時,整個人都被書中那精彩的情節吸引住瞭,周圍的一切都已經被我忘卻瞭,隻感到自己已進入書中,成瞭書的一份子。書是我的好朋友,它帶給我知識,帶給我快樂,帶給我一個多姿多彩的世界Y
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