世界名著典藏系列：道德情操论（英文全本） pdf epub mobi txt 电子书 下载 2025

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[英] 亚当·斯密 著

出版社： 世界图书出版公司

ISBN：9787510029066

版次：1

商品编码：10606824

包装：精装

丛书名： 世界名著典藏系列

开本：32开

出版时间：2011-01-01

用纸：胶版纸

页数：289

正文语种：英文

编辑推荐

　　

　　在中国现代化的进程中，西方哲学社会科学始终是最重要的思想资源。然而，一个令人遗憾的事实是，自19 世纪末20 世纪初“西学东渐”起，国人对于西学的了解，基本上是凭借零星的翻译和介绍，认真地去读原著的人少之又少。这些中译本，囿于译者的眼光和水平，往往与原著出入颇大。因此，国人谈论西学的情景，很像是瞎子摸象，虽然各执一词，却皆不得要领。
　　当然，100年间，还是出现了一批学贯中西的学者，但其中肯花工夫于译业的太少。许多年积累下来，我们在这个领域拥有的优质中译本依然十分有限。而且，再好的译本，毕竟与原著隔了一层。倘若我们的学术界始终主要依靠中译本去了解和研究西学，我们的西学水平就永远不能摆脱可怜的境况。
　　好在现在有了改变这种境况的条件。在当今全球化时代，随着国门进一步开放，中外交流日渐增多，人们普遍重视英语学习，国人中尤其年轻人中具备阅读英文原著能力的人越来越多了。在这种形势下，本丛书应运而生。编辑者的计划是，选择西方哲学、人文学科、社会科学领域的最基本的英文经典原著，分批陆续出版，为有志者提供价廉的版本和阅读的便利。我赞赏这样的善举，并且相信，这也是为学术界做的一件益事。
　　周国平
　　2010年2月24日

内容简介

　　《世界名著典藏系列：道德情操论（英文全本）》是亚当·斯密的伦理学著作，他一生中共修订过六次。斯密从人类的情感和同情心出发，讨论了善恶、美丑、正义、责任等一系列概念，进而揭示出人类社会赖以维系、和谐发展的秘密。
　　在《世界名著典藏系列：道德情操论（英文全本）》中，斯密继承了以《沉思录》为代表的斯多葛学派的道德哲学思想，把“内心平静”而不是“物质享乐”看作人生幸福的重要标志，将人性中利他和利己这两种本性有机地结合在一起，为之后出版的《国富论》奠定了道德哲学的基础。《道德情操论》相比《?富论》给西方世界带来的影响更为深远，它对于促进人类福利这一更大的社会目的起到了更为基本的作用，是市场经济良性运行不可或缺的“圣经”，堪称西方世界的《论语》。

目录

1 Part I
1.1 Of the Sense of Propriety
1.1.1 Of Sympathy
1.1.2 Of the Pleasure of mutual Sympathy
1.1.3 Of the Manner in which we judge of the Propriety or Im-
propriety of the Affections of other Men, by their concord
or dissonance with out own
1.1.4 The same Subject continued
1.1.5 Of the amiable and respectable Virtues
1.2 Of the Degrees of the different Passions which are consistent with Propriety
1.2.1 Of the Passions which take their origin from the Body
1.2.2 Of those Passions which take their origin from a partic-ular turn or habit of the Imagination
1.2.3 Of the Unsocial Passions
1.2.4 Of the Social Passions
1.2.5 Of the Selfish Passions
1.3 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 Approbation in the one state than
in the other
1.3.1 That though our sympathy with Sorrow is generally a
more lively sensation than our sympathy with Joy, it
commonly falls much more short of the violence of what
is naturally felt by the person principally concerned
1.3.2 Of the origin of Ambition, and of the distinction of Ranks
1.3.3 Of the corruption of our Moral Sentiments, which is oc-
casioned by this disposition to admire the rich and the
great, and to despise or neglect persons of poor and mean
condition
2 Part II
2.1 Of the Sense of Merit and Demerit
2.1.1 That whatever appears to be the proper object of grat-
itude, appears to deserve reward; and that, in the same
manner, whatever appears to be the proper object of resentment appears to deserve punishment
2.1.2 Of the proper Objects of Gratitude and Resentment
2.1.3 That where there is no approbation of the conduct of the
person who confers the benefit, there is little sympathy,
with the gratitude of him who receives it; and that, on the
contrary, where there is no disapprobation of the motives
of the person who does the mischief, there is no sort of
sympathy with the resentment of him who suffers it
2.1.4 Recapitulation of the foregoing Chapters
2.1.5 The Analysis of the Sense of Merit and Demerit
2.2 Of Justice and Beneficence
2.2.1 Comparison of those two Virtues
2.2.2. Of the sense of Justice, of Remorse, and of the conscious-
ness of Merit
2.2.3 Of the utility of this constitution of Nature
2.3 Of the Influence of Fortune upon the Sentiments of Mankind,
with regard to the Merit or Demerit of Actions
2.3.1 Of the Causes of this Influence of Fortune
2.3.2 Of the Extent of this Influence of Fortune
2.3.3 Of the final cause of this Irregularity of Sentiments
3 Part III
3.1 Of the Principle of Self-approbation and of Self-disapprobation
3.2 Of the love of Praise, and of that of Praise-worthiness; and of the dread of Blame,
and of that of Blame-worthiness
3.3 Of the Influences and Authority of Conscience
3.4 Of the Nature of Self-deceit, and of the Origin and Use of general Rules
3.5 Of the Influence and Authority of the general Rules of Morality,
and that they are justly regarded as the Laws of the Deity
3.6 In what cases the Sense of Duty ought to be the sole Principle
of our Conduct; and in what cases it ought to concur with other
Motives
4 Part IV
4.1 Of the Beauty which the Appearance of Utility bestows upon
all the Productions of Art, and of the extensive Influence of this
Species of Beauty
4.2 Of the Beauty which the Appearance of Utility bestows upon
the Characters and Actions of Men; and how far the Perception
of this Beauty may be regarded as one of the original Principles
of Approbation
5 Part V
5.1 Of the Influence of Custom and Fashion upon our notions of
Beauty and Deformity
5.2 Of the Influence of Custom and Fashion upon Moral Sentiments
6 Part VI
6.1 Of the Character of the Individual, so far as it affects his own
Happiness; or of Prudence
6.2 Of the Character of the Individual, so far as it can affect the
Happiness of other People
6.2.1 Of the Order in which Individuals are recommended by
Nature to our care and attention
6.2.2 Of the Order in which Societies are by nature recommended to our Beneficence
6.2.3 Of Universal Benevolence
6.3 Of Self-command
7 Part VII
7.1 Of the Questions which ought to be examined in a Theory of
Moral Sentiments
7.2 Of the different Accounts which have been given of the Nature of Virtue
7.2.1 Of those Systems which make Virtue consist in Propriety
7.2.2 Of those Systems which make Virtue consist in Prudence
7.2.3 Of those Systems which make Virtue consist in Benevolence
7.2.4 Of Licentious Systems
7.3 Of the Different Systems which have been Formed Concerning
the Principle of Approbation
7.3.1 Of those Systems which deduce the Principle of Approbation from Self-love
7.3.2 Of those Systems which make Reason the Principle of Approbation
7.3.3 Of those Systems which make Sentiment the Principle of Approbation
7.4 Of the Manner in which different Authors have treated of the
practical Rules of Morality

精彩书摘

　　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 agre

评分☆☆☆☆☆

书很好，快递送的也快，价格也不错，不过说好的明细怎么不给

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很满意，非常好

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身处急剧变革的市场经济大潮中，每一个普通人都面临着贫富差距拉大，企业改革，股市非理性繁荣等各种各样的问题，人们身处其中又常常感到被自私、虚荣、妒嫉、仇恨、贪婪和背信弃义等不道德的情感所包围，因而更加向往感恩、大度、慷慨、正直、勤俭、自我克制等人性的美德。而这些不道德和道德，以及衍生出以上种种人类情感的“同情感”正是200多年前现代经济学之父——亚当斯密在撰写《国富论》之前，甚至在写完《国富论》之后一直不厌其烦反复思考的焦点。

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买来装逼，结果……看不下去

评分☆☆☆☆☆

书是人生的良师益友。每天，沉浸在书的海洋中，我仿佛正在寻找那一把开启知识之门的金钥匙。每一本书，都是一把钥匙。每当我正在读书时，整个人都被书中那精彩的情节吸引住了，周围的一切都已经被我忘却了，只感到自己已进入书中，成了书的一份子。书是我的好朋友,它带给我知识,带给我快乐,带给我一个多姿多彩的世界Y

评分☆☆☆☆☆

先与《国富论》的经典之作，先看《道德情操论》再看国富论才能彻底看懂亚当斯密的思想。

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产品非常好，值得购买哦

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二十四史 我的最爱！

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还不错 物有所值 挺好的