沉思录(双语)[配音：梁祝]

屈联西

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

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

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

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

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

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

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

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

欣赏美好音乐，美好思想！