譯文
在殘疾人士的觀念裡，同情不算是德行。這種情感，欺騙了施予者，貶低了受予者。又聾又盲的海倫凱勒，就很嫌惡它。接受它不但是一種羞辱，用以戰勝缺陷的利器，竟被它磨鈍了。接受同情，意味踏出自憐的第一步，此後是尋覓藉口，最後是虛構藉口。自我辯解的最終產物是失敗的人－－受害者。有如陳腔濫調的話：「無力掌控事態的受害者」－－猶如每人都可掌控事態。但人們理應劃分同情和同理心。同理心源於仁慈(可以用愛一字，意思不減)。同情，是迪夫拋給拉沙羅的硬幣：「拿去吧，這顯得我的財富(或諸如此類)比你多」；同理心，有如好心的撒瑪利亞，流露出一份關懷(「我可能落入你的處境」)；他暫放下手上的事，並伸手助人。同理心是很難得的。這得訴諸道德與理智，也和自我無關。
Original Text
So far as cripples are concerned pity is no virtue. It is a sentiment that deceives its bestower and disparages its recipient. Helen Keller hated it, and she was blind as well as deaf. Its acceptance not only humiliates, but actually blunts the tools needed to best the disability. To accept pity means taking the first step towards self-pity, thence to the finding, and finally the manufacture, of excuses. The end-product of self-exculpation is the failed human being, the victim. As the cliché runs – “victim of circumstances beyond his control” – as if anybody were in control of circumstances. But one should draw a distinction between pity and compassion. Compassion springs from charity (we could use the word love, were it not devalued). Pity is the coin Dives threw at Lazarus: “Take this, it shows I have more money (or whatever) than you”; compassion is the kind of concern expressed by the good Samaritan (“I might be in your case”) who interrupted his journey and put himself out to help the other. Compassion is hard. It makes a moral and intellectual demand; it is not concerned with the ego.
David Wright "Deafness: An Autobiography" (p.9)
延伸閱讀
============================================
感謝 羊狼二世 提供以上資料
羊狼二世的網誌: http://contact_ching.mysinablog.com/index.php
============================================
