《道德情操论》全书重点内容总结.docx

1、道德情操论全书重点内容总结1、part1, section1,chap1,中p3,英p1A、Sympathy is a kind of is pity or compassion, the emotion which we feel for themisery of others, when we either see it, or are made to conceiveit in a very lively manner. we often derive sorrow from the sorrow of others, for this sentiment, like all the o

2、ther original passions of human nature, no matter who you are ,the virtuous and humane, or the greatest ruffian,can feel it with the most exquisite sensibility. B、section1,chap1,中p17,英p17the spectator must,endeavour as much as he can, to put himself in the situation of the other, and to bring home t

3、o himself every little circumstance of distress which can possibly occur to the sufferer. He must adopt the whole case of his companion with all its minutest incidents; and strive to render as perfect as possible, that imaginary change of situation upon which his sympathy is founded.In order to prod

4、uce the complete sympathy, as nature teaches the spectators to assume the circumstances of the person principally concerned, so she teaches this last in some measure to assume those of the spectators. As they are continually placing themselves in his situation, and thence conceiving emotions similar

5、 to what he feels; so he is as constantly placing himself in theirs, and thence conceiving some degree of that coolness about his own fortune, with which he is sensible that they will view it. C、I agree with the author.2、part1, section1,chap3,中p13,英p13A、 two different aspects, or in twodifferent rel

6、ations;: first, in relation to the cause which excites it, or the motive which gives occasion to it; and secondly, in relation to the end which it proposes, or the effect which it tends to produce.B、In the suitableness or unsuitableness, in the proportion or disproportion which the affection seems t

7、o bear to the cause or object which excites it, consists the propriety or impropriety, the decency or ungracefulness of the consequent action.In the beneficial or hurtful nature of the effects which theaffection aims at, or tends to produce, consists the merit or demerit of the action, the qualities

8、 by which it is entitled to reward, or is deserving of punishment.3、part1, section1,chap5,中p19,英p19A、Upon these two different efforts, upon that of the spectator to enter into the sentiments of the person principally concerned, and upon that of the person principally concerned, to bring down his emo

9、tions to what the spectator can go along with, are founded two different sets of virtues. The soft, the gentle, the amiable virtues, the virtues of candid condescension and indulgent humanity, are founded upon the one: the great, the awful and respectable, the virtues of self-denial, of self-governm

10、ent, of that command of the passions which subjects all the movements of our nature to what our own dignity and honour, and the propriety of our own conduct require, take their origin from the other.And hence it is, that to feel much for others and little for ourselves, that to restrain our selfish,

11、 and to indulge our benevolent affections, constitutes the perfection of human nature;Virtue is excellence, something uncommonly great and beautiful, which rises far above what is vulgar and ordinary.B、Thus, to give a very low instance, to eat when we are hungry, is certainly, upon ordinary occasion

12、s, perfectly right and proper, and cannot miss being approved of as such by everybody. Nothing, however, could be more absurd than to say it was virtuous.Another example is the critic examines have two standards when judging the art work, if he examine it by an idea of perfection, this work could be

13、 imperfect and full of faults, if he compare it with common degree, this one could be greater.4. According to the author, why is our propensity to sympathize with sorrow often stronger than our inclination to sympathize with joy? What about your comments?First of all, our sympathy with sorrow is, in

14、 some sense, more universal than that with joy. Though sorrow is excessive, we may still have some fellow-feeling with it. We often hold a very sensible concern regardless of the weakness and extravagance of the passion. However, we have no fellow-feeling of joy if we dont know his reason, and we ma

15、y even show our contempt or indignation towards him.Besides, pain is a more prudent sensation than joy, whether to mind or body, so the sympathy with pain is generally a more lively and distinct perception than our sympathy with pleasure.Over and above all this, we often feel the sympathy of sorrow

16、when we wish to get rid of it; we often miss that with joy when we would be glad to have it. On the one hand, we often struggle to suppress or sympathy with the sorrow of others if we are not under the observation of the sufferer. However, we often failed to do so which enables us take more particul

17、ar notice. On the contrary, envy makes us unlikely to be happy for others joy, while the shame of envy makes us to pretend to be sympathy. But actually we are disqualified from doing so.I agree with the authors opinion. 答案在Part 1 1.3.1 That though our sympathy with sorrow is generally a more lively

18、sensation than our sympathy with joy那一部分。答案从原文中找到的，分三点：第一是对悲伤的同情比对快乐的同情更普遍，我们即便无法理解悲伤也会试着同情他，可是无法理解快乐就没有理由同情他，甚至还会鄙视他的轻浮；第二是伤痛的感觉往往比快乐的更强烈；第三是我们总是试着摆脱同情悲伤，总是假装同情快乐（因为嫉妒别人又不想让自己看起来很嫉妒），导致我们反而对悲伤给予的注意力更多，对快乐给予的同情很勉强。5. Why does the author say that the disposition to admire the rich and powerful and to

19、 despise the poor and mean is the most universal cause of the corruption of our moral sentiments?We desire both to be respectable and to be respected. People are likely to respect two kinds of people：one is with wisdom and virtue, the other is wealthy and great. In equal degrees of merit there is sc

20、arce any man who does not respect more the rich and the great, than the poor and the humble. And the rich people are almost naturally respected. So people tend to become wealthy and great. During this process, on the one hand, in the middling and inferior stations of life, the road to virtue and tha

21、t to fortune are very nearly the same, as people have to combine them together to be successful. On the other hand, in the superior stations of life people will always give up the road to virtue to satisfy their ambition. They will learn the ability to please rather than to serve.It is from our disp

22、osition to admire, and consequently to imitate, the rich and the great, that they are enabled to set, or to lead what is called the fashion. People will even admire the vices and follies of the rich and try to imitate it though they are not approve of it. They desire to be praised for what they them

23、selves do not think praise-worthy, and are ashamed of unfashionable virtues which they sometimes practice in secret, and for which they have secretly some degree of real veneration.There are hypocrites of wealth and greatness, who only imitate the splendid way of living rather than performing the du

24、ties. Ultimately, he will soon become beggary, and render his situation still more unlike that of those whom he admires and imitates, than it had been originally.答案摘自1.3.3 of the corruption of our Moral Sentiments, which is occasioned by this disposition这段我不太确定，就是在文章里的，大家可以自己看看咱们再讨论。这段答案大意是我们希望被尊重和值

25、得尊重，人们喜欢尊重两种人，其中一种智慧美德，另一种财富地位高。当美德同等的时候，人们都会更尊重有钱的，而不是尊重穷人。有钱的人几乎天生就会被崇拜，所以人们都想变得富有。在这个过程中，中下层的人通往财富和通往美德的路几乎是一样的，因为人们必须结合两个才能成功。另一方面，上层人几乎都要放弃美德才能满足野心，他会学习取悦他人而不是服务他人。因为我们喜欢崇拜和模仿富人，所以富人总会引领社会的风潮。人们甚至会模仿富人的陋习，尽管他们可能不赞同。他们渴望为自己并不认为值得赞赏的东西得到赞许，他们为那些并不时髦但有时却私下坚持的美德感到惭愧，为那些暗抱有几分真心敬意的美德感到内疚。社会上还有伪君子，会模仿

26、富人的生活奢靡，但是不履行义务。最终，这批人可能沦为乞丐，情况比最开始还要糟糕。6. Which three things decide the nature and circumstances of an action? Use examples to explain the relationship among the three?Three factors constitute the whole nature and circumstances of the action: first, the intention or affection of the heart; secondly

27、, the external action or movement of the body; lastly, the consequences. Our intention or affection gives occasion to our action, and the consequence proceeds from that action.Generally speaking, people should judge others behavior according to the intention of affection of the heart, as different i

28、ntentions may lead to the same action, and the consequence depends not upon agent but upon fortune. However, people are likely to judge by the event rather than design because they care about the consequence.For instance, as Adam Smith illustrated, he who shoots a man has different intention and aff

29、ection with he who shoots a bird, but they perform the same action, is drawing the trigger of the gun. The mans life depends on the fortune. If fortunately, the man is still alive, the shooter might be arrested and put into prison for several years. If unfortunately, the man is dead, the shooter mig

30、ht be sentenced to death. The judge depends on the consequence rather than the intention of affection of the shooter.答案在Part 2 2.3 of the influence of fortune upon the sentiments of mankind, with regard to merit or demerit of actions.行为的三个性质和情况：内心情感和意愿；身体外部行为和动作；行为导致的好坏结果。关系：内心情感和意愿引发了身体的外部行为和动作，动作产

31、生了好坏结果。人们在判断行为时，应该依据内心的情感和意愿而非后两点。因为意愿不同，行动可能相同，而结果更多取决于命运而非施动者。可人们更注重结果，所以往往依据结果的好坏判断功过是非。例子：亚当斯密在书中写到的，一个想要开枪射杀别人的人和一个想要开枪射击鸟类的人，他们的意愿不同，但是他们行为相同，即都扣动了扳机。这时，这个被射杀的人是死是活取决于命运。（下面是我自己的话了）如果这个人幸运地活着，那开枪的人可能会坐牢几年；如果这个人死了，那开枪的人可能就判死刑了。这个时候判决依据受害者的结果多于依据射杀者的意图。7.How do you distinguish between praise and

32、 the praiseworthiness? How could one deserve praiseworthiness?Nature has endowed everyone the desire of being approved of and with the desire of being what ought to be approved of. They are called praise and praise-worthiness. The desire for praise-worthiness is founded in our admiration of the exce

33、llence of others. We must at least believe ourselves to be admirable for what they are admirable. We will try to become the impartial spectators of our own, viewing our own character and conduct. We will feel happy and content if they appear like what we wish because we believe that we are praise-worthy.Pr