前情回顾：
实在看不下去《国富论》怎么办？www.zhihu.com能行学社：【外语研读】《国富论》拆解手册1：全书主旨及篇章布局zhuanlan.zhihu.com能行学社：【外语研读】《国富论》拆解手册2：第一章：论分工zhuanlan.zhihu.com今天，我们来拆解《国富论》原著第一部第二章。这是上一章论分工的效果的延伸，全章共5段，1520字。只有上一章篇幅的一半，主题是分工的原由。"CHAPTER II. OF THE PRINCIPLE WHICH GIVES OCCASION TO THE DIVISION OF LABOUR."
英文链接：
The Wealth of Nations E-Text | Book I, Chapters 1-5www.gradesaver.com现在我们开始逐段拆解：
2：1 This division of labour, from which so many advantages are derived, is not originally the effect of any human wisdom, which foresees and intends that general opulence to which it gives occasion. It is the necessary, though very slow and gradual, consequence of a certain propensity in human nature, which has in view no such extensive utility ; the propensity to truck, barter, and exchange one thing for another.
引出上述许多利益的分工，原不是人类智慧的结果，尽管人类智慧预见到分工会产生普遍富裕并想利用它来实现普遍富裕。它是不以这广大效用为目标的一种人类倾向所缓慢而逐渐造成的结果，这种倾向就是互通有无，物物交换，互相交易。这里需要注意几个核心词：
give occasion to引起
consequence 结果
propensity: natural tendency to behave in a particular way 自然倾向
truck,barter,exchange：三个词都是交换，有细微的差异。Truck原意是用车运送，引申为物品交换。barter就是以物换物。exchange是广泛含义的交换，包括用钱交换。三个词语的意思是层层递进的。一开始是无目的的Truck，到了有目的地barter，再到形成交换媒介的exchange。
理解了这几个词语之后，第一段的意思就豁然开朗了。斯密提出，分工的好处多多，但并不是人类智慧的产物。人类虽有先见之明，但是造化之功不能贪。
他继而提出，分工是源于人类互换有无(truck)、物物交换(barter)、互相交易(exchange的“自然倾向”(propensity)。就算现在看来，这一观点也够伟大的：人类天然具有社会属性，具有交换，分享的情结。也就是说，社会分工的背后，是人类自带的交换属性。
2：2 Whether this propensity be one of those original principles in human nature, of which no further account can be given, or whether, as seems more probable, it be the necessaryconsequence of the faculties of reason and speech, it belongs not to our present subject to inquire. It is common to all men, and to be found in no other race of animals, which seem to know neither this nor any other species of contracts. Two greyhounds, in running down the same hare, have sometimes the appearance of acting in some sort of concert. Each turns her towards his companion, or endeavours to intercept her when his companion turns her towards himself. This, however, is not the effect of any contract, but of the accidental concurrence of their passions in the same object at that particular time. Nobody ever saw a dog make a fair and deliberate exchange of one bone for another with another dog. Nobody ever saw one animal, by its gestures and natural cries signify to another, this is mine, that yours ; I am willing to give this for that. When an animal wants to obtain something either of a man, or of another animal, it has no other means of persuasion, but to gain the favour of those whose service it requires. A puppy fawns upon its dam, and a spaniel endeavours, by a thousand attractions, to engage the attention of its master who is at dinner, when it wants to be fed by him. Man sometimes uses the same arts with his brethren, and when he has no other means of engaging them to act according to his inclinations, endeavours by every servile and fawning attention to obtain their good will. He has not time, however, to do this upon every occasion. In civilized society he stands at all times in need of the co-operation and assistance of great multitudes, while his whole life is scarce sufficient to gain the friendship of a few persons. In almost every other race of animals, each individual, when it is grown up to maturity, is entirely independent, and in its natural state has occasion for the assistance of no other living creature. But man has almost constant occasion for the help of his brethren, and it is in vain for him to expect it from their benevolence only. He will be more likely to prevail if he can interest their self-love in his favour, and shew them that it is for their own advantage to do for him what he requires of them. Whoever offers to another a bargain of any kind, proposes to do this. Give me that which I want, and you shall have this which you want, is the meaning of every such offer; and it is in this manner that we obtain from one another the far greater part of those good offices which we stand in need of. It is not from the benevolence of the butcher the brewer, or the baker that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity, but to their self-love, and never talk to them of our own necessities, but of their advantages. Nobody but a beggar chooses to depend chiefly upon the benevolence of his fellow-citizens. Even a beggar does not depend upon it entirely. The charity of well-disposed people, indeed, supplies him with the whole fund of his subsistence. But though this principle ultimately provides him with all the necessaries of life which he has occasion for, it neither does nor can provide him with them as he has occasion for them. The greater part of his occasional wants are supplied in the same manner as those of other people, by treaty, by barter, and by purchase. With the money which one man gives him he purchases food. The old clothes which another bestows upon him he exchanges for other clothes which suit him better, or for lodging, or for food, or for money, with which he can buy either food, clothes, or lodging, as he has occasion.
上述种倾向，是不是一种不能进一步分析的本然的性能，或者更确切地说是不是理性和言语能力的必然结果，这不属于我们现在研究的范围。这种倾向，为人类所共有，亦为人类所特有，在其他各种动物中是找不到的。其他各种动物，似乎都不知道这种或其他任何一种协约。两只猎犬同逐一兔，有时也象是一种协同动作。它们把兔逐向对手的方向，或在对手把兔逐到它那边时，加以拦截。不过。这种协同动作，只是在某一特定时刻，它们的欲望对于同一对象的偶然的一致，而并不是契约的结果。我们从未见过甲乙两犬公平审慎地交换骨头。也从未见过一种动物，以姿势或自然呼声，向其他动物示意说：这为我有，那为你有，我愿意以此易彼。一个动物，如果想由一个人或其他动物取得某物，除博得授与者的欢心外，不能有别种说服手段。小犬要得食，就向母犬百般献媚；家狗要得食，就作出种种娇态，来唤起食桌上主人的注意。我们人类，对于同胞，有时也采取这种手段。如果他没有别的适当方法，叫同胞满足他的意愿，他会以种种卑劣阿谀的行为，博取对方的厚意。不过这种办法，只能偶一为之，想应用到一切场合，却为时间所不许。一个人尽毕生之力，亦难博得几个人的好感，而他在文明社会中，随时有取得多数人的协作和援助的必要。别的动物，一达到壮年期，几乎全都能够独立，自然状态下，不需要其他动物的援助。但人类几乎随时随地都需要同胞的协助，要想仅仅依赖他人的恩惠，那是一定不行的。他如果能够刺激他们的利己心，使有利于他，并告诉他们，给他作事，是对他们自己有利的，他要达到目的就容易得多了。不论是谁，如果他要与旁人作买卖，他首先就要这样提议。请给我以我所要的东西吧，同时，你也可以获得你所要的东西：这句话是交易的通义。我们所需要的相互帮忙，大部分是依照这个方法取得的。我们每天所需的食料和饮料，不是出自屠户、酿酒家或烙面师的恩惠，而是出于他们自利的打算。我们不说唤起他们利他心的话，而说唤起他们利己心的话。我们不说自己有需要，而说对他们有利。社会上，除乞丐外，没有一个人愿意全然靠别人的恩惠过活。而且，就连乞丐，也不能一味依赖别人。诚然，乞丐生活资料的供给，至部出自善人的慈悲。虽然这种道义归根到底给乞丐提供了他所需要的一切东西，但没有，也不可能，随时随刻给他提供他所需要的东西。他的大部分临时需要和其他人一样，也是通过契约、交换和买卖而得到供给的。他把一个人给他的金钱，拿去购买食物，把另一个人给他的旧衣，拿去交换更合身的旧衣，或交换一些食料和寄宿的地方；或者，先把旧衣换成货币，再用货币购买自己需要的食品、衣服和住所。第二段，很长。但是我们的原则是分兵突进，逐句击破。
从作用上来说，这一段是全章的核，一定要反复读，这对理解后面的观点大有裨益。分工的原由或者说驱动力，上一段已经说了不是人类智慧的结果，而是人类特有的交换倾向。
为什么人类这么热衷于互通有无呢？动物会互通有无吗？交换是出于慈悲为怀，还是出于自保？斯密在这一段层层论述：
人类自带“交换的倾向”，是源于人类共有且特有的契约意识(know neither this nor any other species of contracts)。
动物的协同活动，只是“欲望对于同一对象的偶然的一致”(accidental concurrence of their passions).
动物满足需求，大多需要自己猎食，或者博取同情，别无他法。因为动物不掌握语言。(has no other means of persuasion, but to gain the favour of those whose service it requires)
人类满足需求，不能只靠博同情，更要靠大范围的协作（In civilized society he stands at all times in need of the co-operation and assistance of great multitudes, while his whole life is scarce sufficient to gain the friendship of a few persons）
交换，交易，是人类满足互相需求的基本形式(occasional wants are supplied...by treaty, by barter, and by purchase.
请仔细拼读一下这一段对人性洞察入微的文字：
He will be more likely to prevail if he can interest their self-love in his favour, and shew them that it is for their own advantage to do for him what he requires of them.
It is not from the benevolence of the butcher the brewer, or the baker that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity, but to their self-love, and never talk to them of our own necessities, but of their advantages.
人生而羸弱，无法自处，自然要靠别人的优势生存。要获得别人的帮助，不能只靠恩惠、施舍。更要靠证明“你的优势符合别人的利益”(for their own advantage to do for him what he requires of them)。也就是说，要别人帮助，不能仅靠动之以情（not from the benevolence），更要晓之以利（from their regard to their own interest) ！
200年前，斯密就洞察出剁手党“买买买”的本能需求。这一点，正是经济学的根基思想：人生本弱，必须依赖交换来生存，人性自私(self-love)，生存以自利为出发点。
2：3 As it is by treaty, by barter, and by purchase, that we obtain from one another the greater part of those mutual good offices which we stand in need of, so it is this same trucking disposition which originally gives occasion to the division of labour. In a tribe of hunters or shepherds, a particular person makes bows and arrows, for example, with more readiness and dexterity than any other. He frequently exchanges them for cattle or for venison, with his companions; and he finds at last that he can, in this manner, get more cattle and venison, than if he himself went to the field to catch them. From a regard to his own interest, therefore, the making of bows and arrows grows to be his chief business, and he becomes a sort of armourer. Another excels in making the frames and covers of their little huts or moveable houses. He is accustomed to be of use in this way to his neighbours, who reward him in the same manner with cattle and with venison, till at last he finds it his interest to dedicate himself entirely to this employment, and to become a sort of house-carpenter. In the same manner a third becomes a smith or a brazier; a fourth, a tanner or dresser of hides or skins, the principal part of the clothing of savages. And thus the certainty of being able to exchange all that surplus part of the produce of his own labour, which is over and above his own consumption, for such parts of the produce of other men's labour as he may have occasion for, encourages every man to apply himself to a particular occupation, and to cultivate and bring to perfection whatever talent of genius he may possess for that particular species of business.
由于我们所需要的相互帮忙，大部分是通过契约、交换和买卖取得的，所以当初产生分工的也正是人类要求互相交换这个倾向。例如，在狩猎或游牧民族中，有个善于制造弓矢的人，他往往以自己制成的弓矢，与他人交换家畜或兽肉，结果他发觉，与其亲自到野外捕猎，倒不如与猎人交换，因为交换所得却比较多。为他自身的利盎打算，他只好以制造弓矢为主要业务，于是他便成为一种武器制造者。另有一个人，因长于建造小茅房或移动房屋的框架和屋顶，往往被人请去造屋，得家畜兽肉为酬，于是他终于发觉，完全献身于这一工作对自己有利，因而就成为一个房屋建筑者。同样，第三个人成为铁匠或铜匠，第四个人成为硝皮者或制革者，皮革是未开他人类的主要衣料。这样一来，人人都一定能够把自己消费不了的自己劳动生产物的剩余部分，换得自己所需要的别人劳动生产物的剩余部分。这就鼓励大家各自委身于一种特定业务，使他们在谷自的业务上，磨炼和发挥各自的天赋资质或才能。这一段，从社会意义上分析分工的起源。如果说分工发源于交换的本性，那么分工则在人类谋求生存及发展的社会活动中成型并臻于完善（this same trucking disposition which originally gives occasion to the division of labour）：
交换倾向（ trucking disposition）→
发现天赋(more readiness and dexterity than any other)→
形成专长（chief business）→
形成职业（particular occupation）→
形成行业（particular species of business）
人类在发掘自身优势的同时，提高了产量，创造了消耗之后剩余(surplus)，从而形成交换的物质基础。
2：4 The difference of natural talents in different men, is, in reality, much less than we are aware of ; and the very different genius which appears to distinguish men of different professions, when grown up to maturity, is not upon many occasions so much the cause, as the effect of the division of labour. The difference between the most dissimilar characters, between a philosopher and a common street porter, for example, seems to arise not so much from nature, as from habit, custom, and education. When they came in to the world, and for the first six or eight years of their existence, they were, perhaps, very much alike, and neither their parents nor play-fellows could perceive any remarkable difference. About that age, or soon after, they come to be employed in very different occupations. The difference of talents comes then to be taken notice of, and widens by degrees, till at last the vanity of the philosopher is willing to acknowledge scarce any resemblance. But without the disposition to truck, barter, and exchange, every man must have procured to himself every necessary and conveniency of life which he wanted. All must have had the same duties to perform, and the same work to do, and there could have been no such difference of employment as could alone give occasion to any great difference of talents.
人们天赋才能的差异，实际上并不象我们所成觉的那么大。人们壮年时在不同职业上表现出来的极不相同的才能，在多数场合，与其说是分工的原因，倒不如说是分工的结果。例如，两个性格极不相同的人，一个是哲学家，一个是街上的挑夫。他们间的差异，看来是起因于习惯、风俗与教育，而不是起因于天性。他们生下来，在七八岁以前，彼此的天性极相类似，他们的双亲和朋友，恐怕也不能在他们两者间看出任何显著的差别。大约在这个年龄，或者此后不久，他们就从事于极不相同的职业，于是他们才能的差异，渐渐可以看得出来，往后逐渐增大，结果，哲学家为虚荣心所驱使，简直不肯承认他们之间有一点类似的地方。然而，人类如果没有互通有无、物物交换和互相交易的倾向，各个人都须亲自生产自己生活上一切必需品和便利品，而一切人的任务和工作全无分别，那末工作差异所产生的才能的巨大差异，就不可能存在了。斯密在这一段进一步强调产生分工的原因，或者说，导致人后天技能、水平、职业、行业的差异，天赋(natural talents 只占一部分的原因（not upon many occasions so much the cause, as the effect of the division of labour）。
而更重要的原因是人类互通有无、交易的倾向，也就是自己不需要生产所有物品，而将时间生产自己所擅长的东西，通过行为习惯、社会风俗、以及教育(habit, custom, and education)，促使个人技能的发展，行业的产生背后的最深层次的原因(without the disposition to truck, barter, and exchange, every man must have procured to himself every necessary and conveniency of life which he wanted)。这一点与荀子所说的“君子性非异也，善假于物也”有异曲同工之妙。
2：5 As it is this disposition which forms that difference of talents, so remarkable among men of different professions, so it is this same disposition which renders that difference useful. Many tribes of animals, acknowledged to be all of the same species, derive from nature a much more remarkable distinction of genius, than what, antecedent to custom and education, appears to take place among men. By nature a philosopher is not in genius and disposition half so different from a street porter, as a mastiff is from a grey-hound, or a grey-hound from a spaniel, or this last from a shepherd's dog. Those different tribes of animals, however, though all of the same species are of scarce any use to one another. The strength of the mastiff is not in the least supported either by the swiftness of the greyhound, or by the sagacity of the spaniel, or by the docility of the shepherd's dog. The effects of those different geniuses and talents, for want of the power or disposition to barter and exchange, cannot be brought into a common stock, and do not in the least contribute to the better accommodation and conveniency of the species. Each animal is still obliged to support and defend itself, separately and independently, and derives no sort of advantage from that variety of talents with which nature has distinguished its fellows. Among men, on the contrary, the most dissimilar geniuses are of use to one another ; the different produces of their respective talents, by the general disposition to truck, barter, and exchange, being brought, as it were, into a common stock, where every man may purchase whatever part of the produce of other men's talents he has occasion for.
使各种职业家的才能形成极显著的差异的，是交换的倾向；使这种差异成为有用的也是这个倾向。许多同种但不同属的动物，得自天性的天资上的差异，比人类在未受教育和未受习俗熏陶以前得自自然的资质上的差别大得多。就天赋资质说，哲学家与街上挑夫的差异，此猛犬与猎狗的差异，比猎狗与长耳狗的差异，比长耳狗与牧畜家犬的差异，少得多。但是，这些同种但不同属的动物，并没有相互利用的机会。猛犬的强力，决不能辅以猎狗的敏速，辅以长耳狗的智巧，或辅以牧畜家犬的柔顺。它们因为没有交换交易的能力和倾向，所以，不能把这种种不同的资质才能，结成一个共同的资源，因而，对于同种的幸福和便利，不能有所增进。各动物现在和从前都须各自分立，各自保卫。自然给了它们各种各样的才能，而它们却不能以此得到何种利益。人类的情况，就完全两样了。他们彼此间，那怕是极不类似的才能也能交相为用。他们依着互通有无、物物交换和互相交易的一般倾向，好象把各种才能所生产的各种不同产物，结成一个共同的资源，各个人都可以这个资源随意购取自己需要的别人生产的物品。第五段，斯密从动物和人类两个的角度论述，天赋如何转化为物种优势：
动物物种之间的天赋差异（ remarkable distinction of genius），比人与人之间的天赋差异要小得多，暗示动物本来具有比人类更高的天赋基础。
动物没有语言，无法将自身的天赋与别的物种交换，从而无法形成一种共同的资源(common stock)，从而无法促进种群的幸福与福利( better accommodation and conveniency of the species)
动物只能各自分立，各自保卫(obliged to support and defend itself, separately and independently)，无法将各自的天赋转化为优势(derives no sort of advantage from that variety of talents)
人类有语言，能交流，拥有“互通有无、物物交换和互相交易的倾向”，能将自身的优势，变成共同的资源，并加以交换，补充自身的不足。
“分工的原由”核心观点总结：
分工是源于人类互换有无、物物交换、互相交易的“自然倾向”，这种倾向源于人类共有且特有的契约意识。
生物有自保自利的本性，动物生存需要独自猎食，人类生存需要靠大范围的协作。交换，交易是人类社会基本的运作模式。
分工在人类谋求生存及发展过程中中成型(交换倾向→发现优势（天赋）→形成专长→形成职业→形成行业。)并臻于完善。
人类有语言，能交流，拥有互通有无、物物交换和互相交易的倾”，能将自身的优势，变成共同的资源，并加以交换，补充自身的不足。
思维导图如下：
英文核心词汇：
give occation to：引起
propensity：自然倾向
Truck：互通有互
barter：以物易物
natutal genius 天赋
