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屈联西 2010-10-06 08:30

沉思录(双语)[配音：梁祝]

Many grains of frankincense on the same altar: one falls before, another falls after; but it makes no difference. 在同一祭坛上的大量乳香:一滴是先前落下的,一滴是后来落下的;而这并不使它们有何区别.

屈联西 2010-10-06 08:30
Within ten days thou wilt seem a god to those to whom thou art now a beast and an ape, if thou wilt return to thy principles and the worship of reason. 如果你回到你的原则并崇敬理性的话, 过十天你对人们就会像是一个神, 而现在你对他们却 像是一头兽和一只猿.

屈联西 2010-10-06 08:31
Do not act as if thou wert going to live ten thousand years. Death hangs over thee. While thou livest, while it is in thy power, be good. 不要像仿佛你将活一千年那样行动.死亡窥伺着你.当你活着,当善是在你力量范围之内, 你行善吧.

屈联西 2010-10-06 08:31
How much trouble he avoids who does not look to see what his neighbour says or does or thinks, but only to what he does himself, that it may be just and pure; or as Agathon says, look not round at the depraved morals of others, but run straight along the line without deviating from it. 那不去探究他的邻人说什么,做什么或想什么,而只注意他自己所做的,注意那公正和纯洁 的事情的人,或者像厄加刺翁所说,那不环顾别人的道德堕落,而只是沿着正直的道路前进 的人,为自己免去了多少烦恼啊!

屈联西 2010-10-06 08:31
He who has a vehement desire for posthumous fame does not consider that every one of those who remember him will himself also die very soon; then again also they who have succeeded them, until the whole remembrance shall have been extinguished as it is transmitted through men who foolishly admire and perish. But suppose that those who will remember are even immortal, and that the remembrance will be immortal, what then is this to thee? And I say not what is it to the dead, but what is it to the living? What is praise except indeed so far as it has a certain utility? For thou now rejectest unseasonably the gift of nature, clinging to something else... 那对身后的名声有一强烈欲望的人没有想到那些回忆他的人自己很快也都要死去, 然后他们 的子孙也要死去, 直到全部的记忆都通过那些愚蠢地崇拜和死去的人们而终归湮灭无闻. 但 假设那些将记住他的人甚至是永生不死的, 因而这记忆将是记恒的, 那么这对你又意味着什 么呢?我不说这对死者意味着什么,而是说这对生者意味着什么.赞扬,除非它的确有某种 用途, 此外还是什么呢?由于你现在不合宜地拒绝了自然的这一礼物, 而依附于别的一些事物……

屈联西 2010-10-06 08:32
Everything which is in any way beautiful is beautiful in itself, and terminates in itself, not having praise as part of itself. Neither worse then nor better is a thing made by being praised. I affirm this also of the things which are called beautiful by the vulgar, for example, material things and works of art. That which is really beautiful has no need of anything; not more than law, not more than truth, not more than benevolence or modesty. Which of these things is beautiful because it is praised, or spoiled by being blamed? Is such a thing as an emerald made worse than it was, if it is not praised? Or gold, ivory, purple, a lyre, a little knife, a flower, a shrub? 在各方面都美的一切事物本身就是美的,其美是归于自身的,而不把赞扬作为它的一部分. 因此被赞扬就不使一个事物变好或变坏.我坚信这也适用于被平民称为美的事物,例如,物 质的东西或艺术的作品.那真正美的东西除了法则,真理,仁爱或节制之外,不需要任何别 的东西. 而这些事物哪一个的美是因为它被赞扬才美, 或者谴责会使它变丑呢?像祖母绿或 者黄金,象牙,紫袍,七弦琴,短剑,鲜花和树丛这样的东西,难道没受到赞扬就会使它们变坏吗?

屈联西 2010-10-06 08:32
If souls continue to exist, how does the air contain them from eternity?- But how does the earth contain the bodies of those who have been buried from time so remote? For as here the mutation of these bodies after a certain continuance, whatever it may be, and their dissolution make room for other dead bodies; so the souls which are removed into the air after subsisting for some time are transmuted and diffused, and assume a fiery nature by being received into the seminal intelligence of the universe, and in this way make room for the fresh souls which come to dwell there. And this is the answer which a man might give on the hypothesis of souls continuing to exist. But we must not only think of the number of bodies which are thus buried, but also of the number of animals which are daily eaten by us and the other animals. For what a number is consumed, and thus in a manner buried in the bodies of those who feed on them! And nevertheless -25- this earth receives them by reason of the changes of these bodies into blood, and the transformations into the aerial or the fiery element. What is the investigation into the truth in this matter? The division into that which is material and that which is the cause of form, the formal. 如果灵魂继续存在, 大气怎么无穷地容纳它们呢?-然而大地又怎样容纳那些古往今来被埋 葬的人的尸体呢?在此正像这些尸体在保持一段时间之后变化一样,不论它们变成什么样 子,它们的分解都为别的尸体腾出了空间,那移入空气中的灵魂也是如此,在继续生存一段 时间之后变被改变和分解了,通过融入宇宙的一种再生的智慧而获得一种如火焰一样的性 质, 以这种方式为到达那里的具肉的灵魂腾出地方. 这就是一个人对灵魂继续存在的这种假 设可能给出的回答. 但是我们不仅必须考虑如此被埋葬的尸体的数目, 而且要考虑每天被我 们吃掉的动物以及别的肉食动物的数目.因为,被消费的是多大一个数目啊,这样,它们就 以某种方式被埋葬在那些以它们为食的人的身体中! 不过大地依然通过把身体化为血, 化为 如空气或火焰一般的元素而接受它们. 在这件事上怎样探究才能接触到真理呢?通过划分质 料和形式因.

屈联西 2010-10-06 08:33
Do not be whirled about, but in every movement have respect to justice, and on the occasion of every impression maintain the faculty of comprehension or understanding. 不要思绪纷乱,而是在每个行动中都尊重正义,对每一印象都坚持运用领悟或理解的能力.

屈联西 2010-10-06 08:33
Everything harmonizes with me, which is harmonious to thee, O Universe. Nothing for me is too early nor too late, which is in due time for thee. Everything is fruit to me which thy seasons bring, O Nature: from thee are all things, in thee are all things, to thee all things return. The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of Zeus? 啊,宇宙,一切与你和谐的东西,也与我和谐.那于你是恰如其时的一切事情,对我也是恰 如其时.啊,自然,你的季节所带来的一切,于我都是果实:所有事物都是从你而来,都复 归于你.诗人说,亲爱的西克洛普之城;我不是也要说,亲爱的宙斯之城?

屈联西 2010-10-06 08:33
Occupy thyself with few things, says the philosopher, if thou wouldst be tranquil.- But consider if it would not be better to say, Do what is necessary, and whatever the reason of the animal which is naturally social requires, and as it requires. For this brings not only the tranquility which comes from doing well, but also that which comes from doing few things. For the greatest part of what we say and do being unnecessary, if a man takes this away, he will have more leisure and less uneasiness. Accordingly on every occasion a man should ask himself, Is this one of the unnecessary things? Now a man should take away not only unnecessary acts, but also, unnecessary thoughts, for thus superfluous acts will not follow after. 哲学家说,如果你愿意宁静,那就请从事很少的事情.但是想一想是否这样说更好:做必要 的事情,以及本性合群的动物的理性所要求的一切事情,并且像所要求的那样做.因为这不 仅带来由于做事适当而产生的宁静, 而且带来由于做很少的事而产生的宁静. 因为我们所说 和所做的绝大部分事情都是不必要的, 一个人如果取消它们, 他将有更多的闲暇和较少的不 适. 因而一个人每做一件事都应当问问自己: 这是不是一件必要的事情?一个人不仅应该取 消不必要的行为,而且应该丢弃不必要的思想,这样,无聊的行为就不会跟着来了.

屈联西 2010-10-06 08:33
Try how the life of the good man suits thee, the life of him who is satisfied with his portion out of the whole, and satisfied with his own just acts and benevolent disposition. 试着如何使善良的人生活适应于你,即这样的人的生活:他满足于他从整体中得到的一份, -26- 满足于他自己的公正行为和仁爱品质.

屈联西 2010-10-06 08:34
Hast thou seen those things? Look also at these. Do not disturb thyself. Make thyself all simplicity. Does any one do wrong? It is to himself that he does the wrong. Has anything happened to thee? Well; out of the universe from the beginning everything which happens has been apportioned and spun out to thee. In a word, thy life is short. Thou must turn to profit the present by the aid of reason and justice. Be sober in thy relaxation. 你见过那些事情吗?也要注意观察一下事情的另一面.不要扰乱你自己.要使你十分单纯. 有什么人对你行恶吗?那他也是对他自己行恶. 有什么事对你发生吗?好, 那亘古以来就从 宇宙中发生的一切是分配给你和为你纺织的.总之,你的生命是短促的.你必须借助理智和 正义而专注于利用现在,在你的放松中保持清醒.

屈联西 2010-10-06 08:34
Either it is a well-arranged universe or a chaos huddled together, but still a universe. But can a certain order subsist in thee, and disorder in the All? And this too when all things are so separated and diffused and sympathetic. 这要末是一个秩序井然的宇宙,要末是一团胡乱聚在一起的混沌,但仍然是一个宇宙.但怎 么可能在大全中无秩序, 而在你之中却存在某种秩序呢?当所有事物都如此分离, 分散和共 振时,在你之中也保持某种秩序.

屈联西 2010-10-06 08:34
A black character, a womanish character, a stubborn character, bestial, childish, animal, stupid, counterfeit, scurrilous, fraudulent, tyrannical. 一种凶恶的品格,一种懦弱的品格,一种顽固的品格,残忍的,稚气的,动物的,笨拙的, 虚伪的,下流的,欺诈的,专横的.

屈联西 2010-10-06 08:35
If he is a stranger to the universe who does not know what is in it, no less is he a stranger who does not know what is going on in it. He is a runaway, who flies from social reason; he is blind, who shuts the eyes of the understanding; he is poor, who has need of another, and has not from himself all things which are useful for life. He is an abscess on the universe who withdraws and separates himself from the reason of our common nature through being displeased with the things which happen, for the same nature produces this, and has produced thee too: he is a piece rent asunder from the state, who tears his own soul from that of reasonable animals, which is one. 如果他对宇宙是一个不知道其中有什么的局外人, 那么他也是一个不知道其中在进行什么的 局外人.他是一个回避社会理性的逃亡者;是一个关闭理解之门的盲人,是一个需要别人而 非从自身中汲取对生活有用的所有东西的可怜虫. 他是宇宙间的一个赘物, 通过不满于发生 的事情使自己撤离和分隔于我们共同本性的理性, 因为正是同一本性产生了这些事情, 也产 征了他: 他是从国家裂出的一块碎片, 使自己的灵魂同那融为一体的各个理性动物的灵魂分 开.

屈联西 2010-10-06 08:35
The one is a philosopher without a tunic, and the other without a book: here is another half naked: Bread I have not, he says, and I abide by reason.- And I do not get the means of living out of my learning, and I abide by my reason. 一个是没有一件紧身外衣的哲学家, 另一个是没有一本书的人, 这后一种人也是一个半裸的 人.他说,我没有面包, 我与理性同在.-我不从我的学识中获取衣食, 我与我的理性同在.

屈联西 2010-10-06 08:35
Love the art, poor as it may be, which thou hast learned, and be content with it; and pass through the rest of life like one who has intrusted to the gods with his whole soul all that he has, making thyself neither the tyrant nor the slave of any man. 热爱胸所学的艺术吧,不管它可能是多么贫乏,满足于它,像一个以他整个的身心,全部的 所有信赖神的人一样度过你的余生,使你自己不成为任何人的暴君也不成为任何人的奴隶.

屈联西 2010-10-06 08:35
Consider, for example, the times of Vespasian. Thou wilt see all these things, people marrying, bringing up children, sick, dying, warring, feasting, trafficking, cultivating the ground, flattering, obstinately arrogant, suspecting, plotting, wishing for some to die, grumbling about the present, loving, heaping up treasure, desiring counsulship, kingly power. Well then, that life of these people no longer exists at all. Again, remove to the times of Trajan. Again, all is the same. Their life too is gone. In like manner view also the other epochs of time and of whole nations, and see how many after great efforts soon fell and were resolved into the elements. But chiefly thou shouldst think of those whom thou hast thyself known distracting themselves about idle things, neglecting to do what was in accordance with their proper constitution, and to hold firmly to this and to be content with it. And herein it is necessary to remember that the attention given to everything has its proper value and proportion. For thus thou wilt not be dissatisfied, if thou appliest thyself to smaller matters no further than is fit. 考虑一下例如维斯佩申的时代,你将看到所有这些事情:人们婚育,生病,死亡,交战,饮 宴,贸易,耕种,奉承,自大,多疑,阴谋,诅咒,抱怨,恋爱,聚财,欲求元老和王者的 权力. 而这些人的生活现在已全然不复存在了. 再回到图拉真的时代, 所有的情况也是一样, 他们的生命也已逝去. 也以同样的方式观察一下别的时代和整个民族, 看看有多少人在巨大 的努力之后很快就倒下了,分解为元素.但是你应当主要想想那些你自己熟知的人们,他们 使自己分心于无益的事情, 而不知道做合乎他们恰当的结构的事情, 由此你坚定地坚持自己 的结构,满足于它.在此有必要记住,给予一切事物的注意,有它自己恰当的价值和比例. 因为这样你将不会不满足,只要你不过度地使自己注意小事.

屈联西 2010-10-06 08:36
The words which were formerly familiar are now antiquated: so also the names of those who were famed of old, are now in a manner antiquated, Camillus, Caeso, Volesus, Leonnatus, and a little after also Scipio and Cato, then Augustus, then also Hadrian and Antoninus. For all things soon pass away and become a mere tale, and complete oblivion soon buries them. And I say this of those who have shone in a wondrous way. For the rest, as soon as they have breathed out their breath, they are gone, and no man speaks of them. And, to conclude the matter, what is even an eternal remembrance? A mere nothing. What then is that about which we ought to employ our serious pains? This one thing, thoughts just, and acts social, and words which never lie, and a disposition which gladly accepts all that happens, as necessary, as usual, as flowing from a principle and source of the same kind. 先胶熟悉的词现在被废弃了, 同样, 那些过去名声赫赫的人的名字现在也在某种程度上被忘 却了,克米勒斯,凯撒,沃勒塞斯,利奥拉图斯以及稍后的西皮奥,加图,然后是奥古斯都, 还有赫德里安和安东尼.因为所有的事情很快就过去了,变成仅仅一种传说,完全的忘记亦 不久就要覆盖它们. 我说的这些也适用于那些以各种奇异的方式引人注目的人, 至于其余的 人,一旦他们呼出最后一口气,他们就死去了,没有人说起他们.总而言之,甚至一种永恒 的纪念又是什么呢?只是一个虚无.那么,我们真正应该做出认真努力的是什么呢?

屈联西 2010-10-06 08:36
Willingly give thyself up to Clotho, one of the Fates, allowing her to spin thy thread into whatever things she pleases. 自愿地把自己交给克罗托, 命运三女神之一, 让她随其所愿地把你的线纺成无论什么东西吧.

屈联西 2010-10-06 08:36
Everything is only for a day, both that which remembers and that which is remembered. 一切都只是持续一天,那记忆者和那被记忆的东西.

屈联西 2010-10-06 08:36
Observe constantly that all things take place by change, and accustom thyself to consider that the nature of the Universe loves nothing so much as to change the things which are and to make new things like them. For everything that exists is in a manner the seed of that which will be. But thou art thinking only of seeds which are cast into the earth or into a womb: but this is a very vulgar notion. 不断地观察所有在变化中被取代的事物, 使你习惯于考虑到, 宇宙的本性喜欢改变那存在的 事物并创造新的类似事物.因为一切现存的东西在某种意义都是那将要存在的东西的种子. 但你要仅仅考虑那撒在大地里或子宫里的种子:但这是一个很模糊的概念.

屈联西 2010-10-06 08:37
Thou wilt soon die, and thou art not yet simple, not free from perturbations, nor without suspicion of being hurt by external things, nor kindly disposed towards all; nor dost thou yet place wisdom only in acting justly. 你已不久于人世,但还没有使自己朴素单纯,摆脱烦恼,还没有摆脱对被外在事物损害的怀 疑,还没有养成和善地对待所有人的性情,还没有做到使你的智慧仅仅用于正直地行动.

屈联西 2010-10-06 08:37
Examine men's ruling principles, even those of the wise, what kind of things they avoid, and what kind they pursue. 考察人们心中的支配部分,甚至那些聪明人的这一部分,看看他们避开什么,追求什么.

屈联西 2010-10-06 08:37
What is evil to thee does not subsist in the ruling principle of another; nor yet in any turning and mutation of thy corporeal covering. Where is it then? It is in that part of thee in which subsists the power of forming opinions about evils. Let this power then not form such opinions, and all is well. And if that which is nearest to it, the poor body, is burnt, filled with matter and rottenness, nevertheless let the part which forms opinions about these things be quiet, that is, let it judge that nothing is either bad or good which can happen equally to the bad man and the good. For that which happens equally to him who lives contrary to nature and to him who lives according to nature, is neither according to nature nor contrary to nature. 对你是恶的东西并不存在于别人的支配原则之中,也不存在于你的身体的变化和变形之中. 那它在什么地方呢?是在你的这一部分. 那儿存在着形成有关恶的意见的能力. 那么让这种 能力不要形成这种意见,一切就都会正常.如果那最接近于它的可怜的身体被害破,灼伤, 化脓和腐烂, 也还是要让那形成对这些事的意见的部分保持安静, 亦即让它作出这样的判断: 即能同等地发生于好人和坏人的事情决不是恶. 因为, 同样发生于违背自然而生活的人与按 照自然而生活的人的事情,既不有悖于也不顺应于自然.

屈联西 2010-10-06 08:38
Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; -29- and how all things act with one movement; and how all things are the cooperating causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web. 永远把宇宙看做一个活的东西, 具有一个实体和一个灵魂; 注意一切事物如何与知觉相关联, 与一个活着的东西的知觉相关联; 一切事物如何以一种运动的方式活动着; 一切事物如何是 一切存在的事物的合作的原因;也要注意那继续不断地纺线和网的各部分的相互关联.

屈联西 2010-10-06 08:38
Thou art a little soul bearing about a corpse, as Epictetus used to say. 你是一个带躯体的小小灵魂,正像埃比克太德常说的那样.

屈联西 2010-10-06 08:39
It is no evil for things to undergo change, and no good for things to subsist in consequence of change. 事物经历变化并不是坏事,而事物由于变化而保持其存在也不是好事.

屈联西 2010-10-06 08:40
Time is like a river made up of the events which happen, and a violent stream; for as soon as a thing has been seen, it is carried away, and another comes in its place, and this will be carried away too. 时间好像一条由发生的各种事件构成的河流, 而且是一条湍急的河流, 因为刚刚看见了一个 事物,它就被带走了,而另一个事物又来代替它,而这个也将被带走.

屈联西 2010-10-06 08:40
Everything which happens is as familiar and well known as the rose in spring and the fruit in summer; for such is disease, and death, and calumny, and treachery, and whatever else delights fools or vexes them. 每一件发生的事情都像春天的玫瑰和夏天的果实一样亲切并且为人熟知,因为疾病,死亡, 诽谤,背叛以及任何别的使愚蠢的人喜欢或烦恼的事情就是这样.

屈联西 2010-10-06 08:40
In the series of things those which follow are always aptly fitted to those which have gone before; for this series is not like a mere enumeration of disjointed things, which has only a necessary sequence, but it is a rational connection: and as all existing things are arranged together harmoniously, so the things which come into existence exhibit no mere succession, but a certain wonderful relationship. 在事物的系列中, 跟在后面的总是与在前面的那些恰恰配合, 因为这系列并不像一些无关联 的事物的单纯列举,仅只有必然的次序,而是一种合理的联系:正如一切存在的事物都被和 谐地安排在一起一样,新出现的事物不仅表现出继续,并且表现出某种奇妙的联系.

屈联西 2010-10-06 08:40
Always remember the saying of Heraclitus, that the death of earth is to become water, and the death of water is to become air, and the death of air is to become fire, and reversely. And think too of him who forgets whither the way leads, and that men quarrel with that with which they are most constantly in communion, the reason which governs the universe; and the things which daily meet with seem to them strange: and consider that we ought not to act and speak as if we were asleep, for even in sleep we seem to act and speak; and that we ought not, like children who learn from their parents, simply to act and speak as we have been taught. 始终记住赫拉克利特所说:土死变水,水死变气,气死变火,然后再倒过来.也想想那忘记 -30- 了路向何处去的人,想想他们与他们最常接触的人的争吵,想想支配宇宙的理性,以及每日 发生的似乎对他们是陌生的事情; 考虑我们不应当像仿佛我们睡着一般行动和言语 (因为甚 至在睡眠时我们也有言行) 我们不应当像从父母学习的孩子一样,仅仅因为我们被教诲 ; 而这样行动和言语.

屈联西 2010-10-06 08:41
If any god told thee that thou shalt die to-morrow, or certainly on the day after to-morrow, thou wouldst not care much whether it was on the third day or on the morrow, unless thou wast in the highest degree mean-spirited- for how small is the difference?- So think it no great thing to die after as many years as thou canst name rather than to-morrow. 如果有神告诉你, 你将明天死去, 或肯定在后天死去, 你将不会太关心是否是明天还是后天, 除非你确实是精神极其贫乏,因为这差别是多么微小啊!所以,不要把按你能提出的许多年 时间后死去而非明天死去看成什么大事.

屈联西 2010-10-06 08:41
Think continually how many physicians are dead after often contracting their eyebrows over the sick; and how many astrologers after predicting with great pretensions the deaths of others; and how many philosophers after endless discourses on death or immortality; how many heroes after killing thousands; and how many tyrants who have used their power over men's lives with terrible insolence as if they were immortal; and how many cities are entirely dead, so to speak, Helice and Pompeii and Herculaneum, and others innumerable. Add to the reckoning all whom thou hast known, one after another. One man after burying another has been laid out dead, and another buries him: and all this in a short time. To conclude, always observe how ephemeral and worthless human things are, and what was yesterday a little mucus to-morrow will be a mummy or ashes. Pass then through this little space of time conformably to nature, and end thy journey in content, just as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew. 不断地想这些事: 有多少医生在频繁地对病人皱拢眉头之后死去; 有多少占星家在提前很久 预告了别人的死亡之后也已死去; 又有多少哲学家在不断地讨论死亡或不朽之后死去; 多少 英雄在杀了成千上万人之后死去;多少暴君,仿佛他们是不死的一样,在以可怕的蛮横手段 使用他们对于人们生命的权力之后死去;又有多少城市,比如赫利斯,庞培,赫库莱尼恩以 及别的不可计数的城市被完全毁灭. 再把你知道的所有人一个接一个地加在这上面, 一个人 在埋葬了别人之后死了,另一个人又埋葬了他:所有这些都是发生在一段不长的时间里.总 之,要始终注意属人的事物是多么短暂易逝和没有价值,昨天是一点点黏液的东西,明天就 将成为木乃伊或灰尘.那么就请自然地通过这一小段时间,满意地结束你的旅行,就像一棵 橄榄成熟时掉落一样,感激产生它的自然,谢谢它生于其上的树木.

屈联西 2010-10-06 08:41
Be like the promontory against which the waves continually break, but it stands firm and tames the fury of the water around it. 要像峙立于不断拍打的巨浪之前的礁石,它巍然不动,驯服着它周围海浪的狂暴.

屈联西 2010-10-06 08:42
Unhappy am I because this has happened to me.- Not so, but happy am I, though this has happened to me, because I continue free from pain, neither crushed by the present nor fearing the future. For such a thing as this might have happened to every man; but every man would not have continued free from pain on such an occasion. Why then is that rather a misfortune than this a good fortune? And dost thou in all cases call that a man's misfortune, which is not a deviation  from man's nature? And does a thing seem to thee to be a deviation from man's nature, when it is not contrary to the will of man's nature? Well, thou knowest the will of nature. Will then this which has happened prevent thee from being just, magnanimous, temperate, prudent, secure against inconsiderate opinions and falsehood; will it prevent thee from having modesty, freedom, and everything else, by the presence of which man's nature obtains all that is its own? Remember too on every occasion which leads thee to vexation to apply this principle: not that this is a misfortune, but that to bear it nobly is good fortune. 我是不幸的,因为这事对我发生了.-不要这样,而是想我是幸福的,虽然这件事发生了, 因为我对痛苦始终保持着自由, 不为现在或将来的恐惧所压倒. 因为像这样的一种事可能对 每一个人发生, 但不是每一个人在这种场合都始终使自己免于痛苦. 那么为什么不是一件幸 事而是一个不幸对我发生呢?你在所有情况下都把那并不偏离人的本性的东西称为一个人 的不幸吗?一个事物,当它并不违反人的本性的意志时,你会把它看成对人的本性的偏离 吗?好,你知道本性的意志,那这发生的事情将阻止你做一个正直,高尚,节制,明智和不 受轻率的意见和错误影响的人吗?难道它将阻止你拥有节制, 自由和别的一切好品质吗?人 的本性正是在这些品质中获得所有属它自己的东西. 记住在任何可能使你烦恼的场合都采用 这一原则:即这并非是一个不幸,而高贵地忍受它却是一个幸运.

屈联西 2010-10-06 08:42
It is a vulgar, but still a useful help towards contempt of death, to pass in review those who have tenaciously stuck to life. What more then have they gained than those who have died early? Certainly they lie in their tombs somewhere at last, Cadicianus, Fabius, Julianus, Lepidus, or any one else like them, who have carried out many to be buried, and then were carried out themselves. Altogether the interval is small between birth and death; and consider with how much trouble, and in company with what sort of people and in what a feeble body this interval is laboriously passed. Do not then consider life a thing of any value. For look to the immensity of time behind thee, and to the time which is before thee, another boundless space. In this infinity then what is the difference between him who lives three days and him who lives three generations? 通过重温那些紧紧抓住生命的人, 对于蔑视死亡来说是一个通俗却仍不失为有用的帮助. 他 们比那些早死的人获得了更多的东西吗?他们肯定最终仍得躺在什么地方的坟墓里. 克迪斯 亚卢斯,费比厄斯,朱利安卢斯,莱皮德斯或任何类似于他们的人,他们埋葬了许多人,然 后是自己被埋葬. 总之, 生与死之间的距离是很短的, 仔细想一下吧, 生命是带着多少苦恼, 伴随着什么样的人, 寄寓于多么软弱的身体而艰难地走过这一距离的, 那么就不要把寿命看 做是一件很有价值的东西,看一看在你之后的无限时间,再看看在你之前的无限时间,在这 种无限面前,活三于和活三代之间有什么差别呢?

屈联西 2010-10-06 08:42
Always run to the short way; and the short way is the natural: accordingly say and do everything in conformity with the soundest reason. For such a purpose frees a man from trouble, and warfare, and all artifice and ostentatious display. 总是走直路,直路是自然的,相应地说和做一切符合健全理性的事情.因为这样一个使一个 人摆脱苦恼,战争及所有的诡计和炫耀.

屈联西 2010-10-06 08:42
Book Five IN THE morning when thou risest unwillingly, let this thought be present- I am rising to the work of a human being. Why then am I dissatisfied if I am going to do the things for which I exist and -32- for which I was brought into the world? Or have I been made for this, to lie in the bed-clothes and keep myself warm?- But this is more pleasant.- Dost thou exist then to take thy pleasure, and not at all for action or exertion? Dost thou not see the little plants, the little birds, the ants, the spiders, the bees working together to put in order their several parts of the universe? And art thou unwilling to do the work of a human being, and dost thou not make haste to do that which is according to thy nature?- But it is necessary to take rest also.- It is necessary: however nature has fixed bounds to this too: she has fixed bounds both to eating and drinking, and yet thou goest beyond these bounds, beyond what is sufficient; yet in thy acts it is not so, but thou stoppest short of what thou canst do. So thou lovest not thyself, for if thou didst, thou wouldst love thy nature and her will. But those who love their several arts exhaust themselves in working at them unwashed and without food; but thou valuest thy own own nature less than the turner values the turning art, or the dancer the dancing art, or the lover of money values his money, or the vainglorious man his little glory. And such men, when they have a violent affection to a thing, choose neither to eat nor to sleep rather than to perfect the things which they care for. But are the acts which concern society more vile in thy eyes and less worthy of thy labour? 早晨当你不情愿地起床时, 让这一思想出现-我正起来去做一个人的工作. 如果我是要去做 我因此而存在, 因此而被带入这一世界的工作, 那么我有什么不满意呢?难道我是为了躲在 温暖的被子里睡眠而生的吗?-但这是较愉快的. -那你的存在是为了获取快乐, 而全然不 是为了行动和尽力吗?你没有看到小小的植物,小鸟,蚂蚁,蜘蛛,蜜蜂都在一起工作,从 而有条不紊地尽它们在宇宙中的职分吗?你不愿做一个人的工作, 不赶快做那合乎你本性的 事吗?-但休息也是必要的.-休息是必要的,但自然也为这确定了界限,她为吃喝规定了 界限,但你还是越过了这些限制,超出了足够的范围;而你的行动却不是这样,在还没有做 你能做的之前就停止了. 所有你不爱你自己, 因为, 如果你爱, 你就将爱你的本性及其意志. 那些热爱他们各自的技艺的人都在工作中忙得精疲力尽,他们没有洗浴,没有食物;而你对 你的本性的尊重却甚至还不如杂耍艺人尊重杂耍技艺, 舞蹈家尊重舞蹈技艺, 聚财者尊重他 的金钱,或者虚荣者尊重他小小的光荣.这些人,当他们对一件事怀有一种强烈的爱好时, 宁肯不吃不睡也要完善他们所关心的事情. 而在你的眼里, 难道有益于社会的行为是讨厌的, 竟不值得你劳作吗?

屈联西 2010-10-06 08:43
How easy it is to repel and to wipe away every impression which is troublesome or unsuitable, and immediately to be in all tranquility. 这是多么容易啊:抵制和清除一切令人苦恼或不适当的印象,迅速进入完全的宁静.

屈联西 2010-10-06 08:43
Judge every word and deed which are according to nature to be fit for thee; and be not diverted by the blame which follows from any people nor by their words, but if a thing is good to be done or said, do not consider it unworthy of thee. For those persons have their peculiar leading principle and follow their peculiar movement; which things do not thou regard, but go straight on, following thy own nature and the common nature; and the way of both is one. 判断每一符合你本性的言行, 不要受来自任何人的谴责或话语的影响, 而如果做说一件事是 好的,不要把它想做对你是无价值的.因为那些人有他们特殊的指导原则,遵循着他们特殊 的活动,你不要重视那些事情,而是直接前进,遵从你自己的本性和共同的本性,遵循两者 合而为一的道路.

屈联西 2010-10-06 08:43
I go through the things which happen according to nature until I shall fall and rest, breathing out my breath into that element out of which I daily draw it in, and falling upon that earth out of -33- which my father collected the seed, and my mother the blood, and my nurse the milk; out of which during so many years I have been supplied with food and drink; which bears me when I tread on it and abuse it for so many purposes. 我按照本性经历所发生的事情, 直到我倒下安息, 直到我呼出的气息化为我每日吸入的那种 元素,直到我倒在这块大地上-我的父亲从它收集种子,我的母亲从它获得血液,我的奶妈 从它吸取奶奶汁,在许多年里我从它得到食物和饮的供应;当我践踏它,为许多的目的滥用 它时,它默默地承受着我.

屈联西 2010-10-06 08:43
Thou sayest, Men cannot admire the sharpness of thy wits.- Be it so: but there are many other things of which thou canst not say, I am not formed for them by nature. Show those qualities then which are altogether in thy power, sincerity, gravity, endurance of labour, aversion to pleasure, contentment with thy portion and with few things, benevolence, frankness, no love of superfluity, freedom from trifling magnanimity. Dost thou not see how many qualities thou art immediately able to exhibit, in which there is no excuse of natural incapacity and unfitness, and yet thou still remainest voluntarily below the mark? Or art thou compelled through being defectively furnished by nature to murmur, and to be stingy, and to flatter, and to find fault with thy poor body, and to try to please men, and to make great display, and to be so restless in thy mind? No, by the gods: but thou mightest have been delivered from these things long ago. Only if in truth thou canst be charged with being rather slow and dull of comprehension, thou must exert thyself about this also, not neglecting it nor yet taking pleasure in thy dulness. 你说,人们不能欣赏你的机智-就算是这样,但也有许多别的事情是你不能这样说的,有许 多事情是我先天下适合的.那么展示那些完全在你力量范围内的品质吧:真诚,严肃,忍受 劳作,厌恶快乐,满足于你的份额和很少的事物,仁慈,坦白,不爱多余之物,免除轻率的 慷慨. 你没有看到你马上能展示多少品质吗, 那些品质都是你没有借口说是天生无能或不适 合的,你还愿意使自己保留在标准之下吗?难道你是先天就不健全以致不能抱怨,吝啬,谄 媚,不满于你可怜的身体,试图取悦于人,出风头和内心紧张不安吗?不,的确,你本来可 以早就从这些事情中解脱出来了, 除非你的理解力的确天生就相当迟钝和麻木, 但你也必须 在这方面训练自己,不忽视它也不以你的迟钝为乐.

屈联西 2010-10-06 08:44
One man, when he has done a service to another, is ready to set it down to his account as a favour conferred. Another is not ready to do this, but still in his own mind he thinks of the man as his debtor, and he knows what he has done. A third in a manner does not even know what he has done, but he is like a vine which has produced grapes, and seeks for nothing more after it has once produced its proper fruit. As a horse when he has run, a dog when he has tracked the game, a bee when it has made the honey, so a man when he has done a good act, does not call out for others to come and see, but he goes on to another act, as a vine goes on to produce again the grapes in season.- Must a man then be one of these, who in a manner act thus without observing it?- Yes.But this very thing is necessary, the observation of what a man is doing: for, it may be said, it is characteristic of the social animal to perceive that he is working in a social manner, and indeed to wish that his social partner also should perceive it.- It is true what thou sayest, but thou dost not rightly understand what is now said: and for this reason thou wilt become one of those of whom I spoke before, for even they are misled by a certain show of reason. But if thou wilt choose to understand the meaning of what is said, do not fear that for this reason thou wilt omit any social act. -34- 有一个人,当他为另一个人做了一件好事,就准备把它作为一种施惠记到他的账上,还有一 个人不准备这样做,但还是在心里把这个人看做是他的受惠者,而且他记着他做了的事情. 第三个人在某种程度上甚至不知道他所做的, 他就像一株生产葡萄的葡萄藤一样, 在它一旦 结出它应有的果实以后就不寻求更多的东西.一匹马在它奔跑时,一只狗在它追猎过,一只 蜜蜂在它酿造蜜以后也是这样,所以一个人在他做了一件好事之后,也不应要求别人来看, 而是继续做另一件好事, 正像一株葡萄藤在下一个季节继续结果一样. -那么一个人必须以 某种方式如此行动且不注意它吗?-是的. -但这也是必要的, 即观察一个人正在做的事情. 因为,可以说,察知他正以一种有益社会的方式工作,并的确希望他的社会同伴也察知它是 社会动物特征.-你说得对,但你并没有理解现在所说的:因此你将成为我前面说过的那些 人中的一个, 因为甚至他们也因理性的某种展示而误入歧途. 但如果你愿意理解现在所说的 话的意义,就不要害怕你将因此忽略任何有益社会的行为.

屈联西 2010-10-06 08:44
A prayer of the Athenians: Rain, rain, O dear Zeus, down on the ploughed fields of the Athenians and on the plains.- In truth we ought not to pray at all, or we ought to pray in this simple and noble fashion. 雅典人中的一个祈祷是:降雨吧,降雨吧,亲爱的宙斯,使雨降落到雅典人耕过的土地上, 降落到平原上.-我们确实不应当祈祷,不然就应以这种简单和高贵的方式祈祷.

屈联西 2010-10-06 08:44
Just as we must understand when it is said, That Aesculapius prescribed to this man horse-exercise, or bathing in cold water or going without shoes; so we must understand it when it is said, That the nature of the universe prescribed to this man disease or mutilation or loss or anything else of the kind. For in the first case Prescribed means something like this: he prescribed this for this man as a thing adapted to procure health; and in the second case it means: That which happens to (or, suits) every man is fixed in a manner for him suitably to his destiny. For this is what we mean when we say that things are suitable to us, as the workmen say of squared stones in walls or the pyramids, that they are suitable, when they fit them to one another in some kind of connexion. For there is altogether one fitness, harmony. And as the universe is made up out of all bodies to be such a body as it is, so out of all existing causes necessity (destiny) is made up to be such a cause as it is. And even those who are completely ignorant understand what I mean, for they say, It (necessity, destiny) brought this to such a person.- This then was brought and this was precribed to him. Let us then receive these things, as well as those which Aesculapius prescribes. Many as a matter of course even among his prescriptions are disagreeable, but we accept them in the hope of health. Let the perfecting and accomplishment of the things, which the common nature judges to be good, be judged by thee to be of the same kind as thy health. And so accept everything which happens, even if it seem disagreeable, because it leads to this, to the health of the universe and to the prosperity and felicity of Zeus (the universe). For he would not have brought on any man what he has brought, if it were not useful for the whole. Neither does the nature of anything, whatever it may be, cause anything which is not suitable to that which is directed by it. For two reasons then it is right to be content with that which happens to thee; the one, because it was done for thee and prescribed for thee, and in a manner had reference to thee, originally from the most ancient causes spun with thy destiny; and the other, because even that which comes severally to every man is to the power which administers the universe a cause of felicity and perfection, nay even of its very continuance. For the integrity of the whole is mutilated, if thou cuttest off anything whatever from the conjunction and the continuity either of the parts or of the causes. And thou dost cut off, as far -35- as it is in thy power, when thou art dissatisfied, and in a manner triest to put anything out of the way. 正像我们一定理解这样的话: 爱斯库拉普给这个人开药方, 让他练骑马或洗冷水浴或赤足走 路,同样我们也一定理解这样的话:宇宙的本性给这个人开药方,让他生病,损折肢体,丧 失或别的这类事情.因为在前一种情况里,开药方的意思是这样的,他为这个人开药方是作 为适于获得健康的东西;在后一种情况里它的意思则是:对每个人发生(或适合于他)的事 情,都是以某种方式为他确定的,是与他的命运相适应的.因为这就是我们所谓事情对我们 合适,正像工匠把石头相互适合地联结起来时,说墙壁上或金字塔里的方块石头合适一样. 因为这整个就是一个适合,和谐.正如宇宙之成为这样的一个物体,乃是由所有个别的物体 构成的,同样,必然性(命运)之成为这样一个原因, 乃是由于所有的实在的个别原因造成. 甚至那些完全无知的人也了解我的意思,因为他们说:它(必然性,命令)给这样一个人带 来这样的事情.-那么,就是这件事带给了他,这件事作为药方开给了他.那么,我们就连 同爱斯库拉普的药方接受这些事情吧! 在他的开方中当然也有许多并不一致, 但由于希望健 康,我们都接受了.各样事情的完满与成就-这种为共同的本性断定是好的东西,你也把它 断定为与你的健康属于同类的吧!要接受每一件发生的事情,既使它看来不一致,因为它导 致宇宙的健康与宙斯 (宇宙) 的成功和幸福. 因为宙斯带给任何人的, 如果不是对整体有用, 就不会带给他了. 不论是什么东西, 它的本性都不会引起任何与它所支配的东西不相合的事 情.因此,你有两个理由应该满足于对你发生的事情,第一,因为它是为你而做的,是给你 开的药方, 并且在某种程度上它对你的关联是源于与你的命运交织在一起的那些最古老的原 因;第二,因为即使那个别地降临于每个人的,对于支配宇宙的力量来说也是一种幸福和完 满的原因, 甚至于就是它继续存在的原因. 如果你从各个部分或各个原因的联结与继续中间 打断任何事情, 整体的完整个就破坏了. 而当你不满意并且以某种方式企图消灭什么事物时, 你确是力所能及地把它打断了.

屈联西 2010-10-06 08:45
Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not succeed in doing everything according to right principles; but when thou bast failed, return back again, and be content if the greater part of what thou doest is consistent with man's nature, and love this to which thou returnest; and do not return to philosophy as if she were a master, but act like those who have sore eyes and apply a bit of sponge and egg, or as another applies a plaster, or drenching with water. For thus thou wilt not fail to obey reason, and thou wilt repose in it. And remember that philosophy requires only the things which thy nature requires; but thou wouldst have something else which is not according to nature.- It may be objected, Why what is more agreeable than this which I am doing?- But is not this the very reason why pleasure deceives us? And consider if magnanimity, freedom, simplicity, equanimity, piety, are not more agreeable. For what is more agreeable than wisdom itself, when thou thinkest of the security and the happy course of all things which depend on the faculty of understanding and knowledge? 如果你根据正确的原则没有做成一切事时,不要厌恶,不要沮丧,也不要不满;而是在你失 败时又再回去从头做起,只要你所做的较大部分事情符合于人的本性,就满足了,热爱你所 回到的家园, 但不要回到哲学仿佛她是一个主人, 而是行动得仿佛那些眼疼的人用一点海绵 和蛋清,或者像另一个人用一块膏药,或用水浸洗一样.因为这样你将不在遵守理性方面失 败,你将在它那里得到安宁.记住,哲学仅要求你的本性所要求的事情,而你却有那不符合 本性的别的什么东西. -你可能反对说, 为什么那件事比你正做的这件事更使人愉悦呢?- 但这不正是因为快乐在欺骗我们吗?再考虑是否慷慨,自由,朴素,镇静,虔诚不更令人愉 悦. 当你想到那依赖于理解和认识能力的一切事物的有保障和幸福的过程, 有什么比智慧本身更令人愉悦呢?

屈联西 2010-10-06 08:51
Things are in such a kind of envelopment that they have seemed to philosophers, not a few nor those common philosophers, altogether unintelligible; nay even to the Stoics themselves they seem difficult to understand. And all our assent is changeable; for where is the man who never changes? Carry thy thoughts then to the objects themselves, and consider how short-lived they are and worthless, and that they may be in the possession of a filthy wretch or a whore or a robber. Then turn to the morals of those who live with thee, and it is hardly possible to endure even the most agreeable of them, to say nothing of a man being hardly able to endure himself. In such darkness then and dirt and in so constant a flux both of substance and of time, and of motion and of things moved, what there is worth being highly prized or even an object of serious pursuit, I cannot imagine. But on the contrary it is a man's duty to comfort himself, and to wait for the natural dissolution and not to be vexed at the delay, but to rest in these principles only: the one, that nothing will happen to me which is not conformable to the nature of the universe; and the other, that it is in my power never to act contrary to my god and daemon: for there is no man who will compel me to this. 事物是在如此一种包围之中,以致在哲学家们(不是少数的也不是那些普通的哲学家)看来 是完全不可解的, 甚至对斯多亚派哲学家本身来说也是难于理解的. 所有我们的同意都在变 动不居之中, 从不改变的人哪儿有呢?那么把你的思想带到对象本身, 考虑它们的存在是多 么短促而无价值吧,它们可能是为一个卑鄙的可怜虫,或一个娼妓,一个强盗所占有.然后 再想想那些和你生活在一起的人们的道德水平, 即使容忍他们中最令人愉悦的人也是几乎不 可能的,更不必说容忍一个几乎不能容忍自己的人了.那么在如此的黑暗和肮脏中,在如此 不断流动的实体和时间, 运动和被推动的物体的急流中, 有什么值得高度赞扬甚或值得认真 追求的对象呢?我想像不出有这样的对象.反之,顺应自身,等待自然的分解,为为延缓而 烦恼,却是一个人的义务,但仅仅使你在这些中得到安宁吧:一是对我发生的一切事情都是 符合宇宙的本性的; 二是决不违反我身外和身内的神而行动是在我的力量范围之内, 因为没有人将迫使我违反.

屈联西 2010-12-21 23:32
欣赏美好音乐，美好思想！


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