沉思录(双语)[配音：梁祝]

屈联西

Every moment think steadily as a Roman and a man to do what thou hast in hand with perfect and simple dignity, and feeling of affection, and freedom, and justice; and to give thyself relief from all other thoughts. And thou wilt give thyself relief, if thou doest every act of thy life as if it were the last, laying aside all carelessness and passionate aversion from the commands of reason, and all hypocrisy, and self-love, and discontent with the portion which has been given to thee. Thou seest how few the things are, the which if a man lays hold of, he is able to live a life which flows in quiet, and is like the existence of the gods; for the gods on their part will require nothing more from him who observes these things. 每时每刻都要坚定地思考,就像一个罗马人,像一个赋有完整而朴实的尊严,怀着友爱,自 由和正义之情感去做手头要做的事情的人那样. 你要摆脱所有别的思想. 如果你做你生活中 的每一个行为都仿佛它是最后的行为, 排除对理性命令的各种冷漠态度和强烈厌恶, 排除秘 有虚伪,自爱和对给你的那一份的不满之情,你就将使自己得到解脱.你看到一个人只要把 握多么少的东西就能过一种宁静的生活,就会像神的存在一样;因为就神灵来说,他们不会 向注意这些事情的人要求更多的东西.

屈联西

Do wrong to thyself, do wrong to thyself, my soul; but thou wilt no longer have the opportunity of -9- honouring thyself. Every man's life is sufficient. But thine is nearly finished, though thy soul reverences not itself but places thy felicity in the souls of others. 你错待了自己,你错待了自己,我的灵魂,而你将不再有机会来荣耀自身.每个人的生命都 是足够的,但你的生命却已近尾声,你的灵魂却还不去关照自身,而是把你的幸福寄予别的 灵魂.
Do the things external which fall upon thee distract thee? Give thyself time to learn something new and good, and cease to be whirled around. But then thou must also avoid being carried about the other way. For those too are triflers who have wearied themselves in life by their activity, and yet have no object to which to direct every movement, and, in a word, all their thoughts. 你碰到的外部事物使你分心吗?给出时间来学习新的和好的东西而停止兜圈子吧. 但你也必 须避免被带到另一条道路.因为那些在生活中被自己的活动弄得精疲力尽的人也是放浪者, 他们没有目标来引导每一个行为,总之,他们的所有思想都是无目的的.

屈联西

Through not observing what is in the mind of another a man has seldom been seen to be unhappy; but those who do not observe the movements of their own minds must of necessity be unhappy. 不要去注意别人心里在想什么, 一个人就很少会被看成是不幸福的, 而那些不注意他们自己 内心的活动的人却必然是不幸的.
This thou must always bear in mind, what is the nature of the whole, and what is my nature, and how this is related to that, and what kind of a part it is of what kind of a whole; and that there is no one who hinders thee from always doing and saying the things which are according to the nature of which thou art a part. 你必须总是把这记在心里:什么是整体的本性,什么是我的本性,两者怎么联系,我的本性 是一个什么性质的整体的一部分;没有人阻止你说或者做那符合本性(你是其中的一部分) 的事情.

屈联西

Theophrastus, in his comparison of bad acts- such a comparison as one would make in accordance with the common notions of mankind- says, like a true philosopher, that the offences which are committed through desire are more blameable than those which are committed through anger. For he who is excited by anger seems to turn away from reason with a certain pain and unconscious contraction; but he who offends through desire, being overpowered by pleasure, seems to be in a manner more intemperate and more womanish in his offences. Rightly then, and in a way worthy of philosophy, he said that the offence which is committed with pleasure is more blameable than that which is committed with pain; and on the whole the one is more like a person who has been first wronged and through pain is compelled to be angry; but the other is moved by his own impulse to do wrong, being carried towards doing something by desire. 西奥菲拉斯图斯在他比较各种恶的行为时像一个真正的哲学家那样说 (这种比较就像一个人 根据人类的共同概念所做的比较) :因为欲望而引起的犯罪比那些因愤怒而引起的犯罪更应 该受谴责.因为,因愤怒而犯罪的人看来是因某种痛苦和不自觉的患病而失去了理智,但因 欲望而犯罪的人却是被快乐所压倒,他的犯罪看来是更放纵和更懦弱.紧接着,他又以一种 配得上哲学的方式说:因快乐而犯的罪比因痛苦而犯的罪更应该受谴责;总之,后者较像一 个人首先被人错待,由于痛苦而陷入愤怒;而前者则是被他自己的冲动驱使做出恶事,是受 欲望的牵导.

屈联西

Since it is possible that thou mayest depart from life this very moment, regulate every act and thought accordingly. But to go away from among men, if there are gods, is not a thing to be afraid of, for the gods will not involve thee in evil; but if indeed they do not exist, or if they have no concern about human affairs, what is it to me to live in a universe devoid of gods or devoid of Providence? But in truth they do exist, and they do care for human things, and they have put all the means in man's power to enable him not to fall into real evils. And as to the rest, if there was anything evil, they would have provided for this also, that it should be altogether in a man's power not to fall into it. Now that which does not make a man worse, how can it make a man's life worse? But neither through ignorance, nor having the knowledge, but not the power to guard against or correct these things, is it possible that the nature of the universe has overlooked them; nor is it possible that it has made so great a mistake, either through want of power or want of skill, that good and evil should happen indiscriminately to the good and the bad. But death certainly, and life, honour and dishonour, pain and pleasure, all these things equally happen to good men and bad, being things which make us neither better nor worse. Therefore they are neither good nor evil. 由于你有可能在此刻辞世,那么相应地调节你的每一行为和思想吧.如果有神灵存在,离开 人世并非一件值得害怕的事情,因为神灵将不会使你陷入恶;但如果他们确实不存在,或者 他们不关心人类的事务, 那生活在一个没有神或神意的宇宙中对你意味着什么呢?而事实上 他们是存在的, 他们的确关心人类的事情, 他们赋予人所有的手段使人不能不陷入真正的恶. 至于其他的恶,即便有的话,神灵也不会使人陷入其中的.不陷入恶完全是在一个人的力量 范围之内的. 那不使一个人变坏的事物, 怎么能使一个人的生活变坏呢?但宇宙的本性忽视 这些事情是有可能的,但这不是由于无知,也不是因为有知,亦不是因为防止或纠正这些事 情的力量, 也不可能是因为它缺少力量或技艺, 以致犯了如此大的一个错误-使好事和坏事 竟然不加区别地降临于善人和恶人身上.但肯定,死生,荣辱,苦乐所有这些事情都同样地 发生于善人和恶人,它们并不使我们变好或变坏.所以,这些事物既非善亦非恶.

屈联西

How quickly all things disappear, in the universe the bodies themselves, but in time the remembrance of them; what is the nature of all sensible things, and particularly those which attract with the bait of pleasure or terrify by pain, or are noised abroad by vapoury fame; how worthless, and contemptible, and sordid, and perishable, and dead they are- all this it is the part of the intellectual faculty to observe. To observe too who these are whose opinions and voices give reputation; what death is, and the fact that, if a man looks at it in itself, and by the abstractive power of reflection resolves into their parts all the things which present themselves to the imagination in it, he will then consider it to be nothing else than an operation of nature; and if any one is afraid of an operation of nature, he is a child. This, however, is not only an operation of nature, but it is also a thing which conduces to the purposes of nature. To observe too how man comes near to the deity, and by what part of him, and when this part of man is so disposed. 所有事物消失得多么快呀! 在宇宙中是物体本身的消失, 而在时间虽是对它们的记忆的消失. 这就是所有可感觉事物的性质, 特别是那些伴有快乐的诱惑或骇人的痛苦的事物, 或者是那 些远播国外的虚浮名声的性质.它们是多么的无价值,可蔑视,肮脏,腐烂和易朽啊!所有 这些都是理智能力要注意的. 理智能力也要注意那些以意见和言论造成名声的人; 注意什么 是死亡这一事实: 如果一个人观察死亡本身, 通过反省的抽象力把所有有关死亡的想像分解 为各个部分,他就将把死亡视为不过是自然的一种运转;如果有什么人害怕自然的运转,那 他只是个稚气未脱的孩子.无论如何,死亡不仅是自然的一种运转,也是一件有利于自然之目的事情.理智能力也要注意人是怎样接近神的,是通过他的什么部分接近神,以及他的这 个部分是在什么时候这样做的.

屈联西

Nothing is more wretched than a man who traverses everything in a round, and pries into the things beneath the earth, as the poet says, and seeks by conjecture what is in the minds of his neighbours, without perceiving that it is sufficient to attend to the daemon within him, and to reverence it sincerely. And reverence of the daemon consists in keeping it pure from passion and thoughtlessness, and dissatisfaction with what comes from gods and men. For the things from the gods merit veneration for their excellence; and the things from men should be dear to us by reason of kinship; and sometimes even, in a manner, they move our pity by reason of men's ignorance of good and bad; this defect being not less than that which deprives us of the power of distinguishing things that are white and black. 没有比这更悲惨的了:一个人旋转着穿越一切,像诗人说的那样打听地下的事情,猜测他的 邻人心里的想法, 不知道只要专注于他心中的神并真诚地尊奉他就足够了. 对心中神的尊奉 在于使心灵免于激情和无价值的思想而保持纯洁, 不要不满于那来自神灵和人们的东西. 因 为,来自神灵的东西,因其优越性是值得我们尊敬的;而来自人的东西,因我们与他们是亲 族的缘故是我们应当珍重的.有时他们甚至在某种程度上因对善恶的无知而引起我们的怜 悯,这种不辨善恶的缺陷并不亚于不辨黑白的缺陷.

屈联西

Remember that all is opinion. For what was said by the Cynic Monimus is manifest: and manifest too is the use of what was said, if a man receives what may be got out of it as far as it is true. 要记住一切都是意见. 因为犬儒派摩尼穆斯所说的话是很显然的, 这些话的用途也是很显然 的,只要一个人从这些真实的话中汲取教益.
The soul of man does violence to itself, first of all, when it becomes an abscess and, as it were, a tumour on the universe, so far as it can. For to be vexed at anything which happens is a separation of ourselves from nature, in some part of which the natures of all other things are contained. In the next place, the soul does violence to itself when it turns away from any man, or even moves towards him with the intention of injuring, such as are the souls of those who are angry. In the third place, the soul does violence to itself when it is overpowered by pleasure or by pain. Fourthly, when it plays a part, and does or says anything insincerely and untruly. Fifthly, when it allows any act of its own and any movement to be without an aim, and does anything thoughtlessly and without considering what it is, it being right that even the smallest things be done with reference to an end; and the end of rational animals is to follow the reason and the law of the most ancient city and polity. 人的灵魂的确摧残自身,首先是在它变成宇宙的一个肿块的,或者说,就其可能而言变成一 个赘生物的时候. 因为, 为发生的事情烦恼就是使我们自己脱离本性-所有别的事物的本性 都包含在这一本性的某一部分之中. 其次, 灵魂摧残自身是在它被什么人排斥甚或怀着恶意 攻击的时候,那些愤怒的人的灵魂就是这样.第三,灵魂摧残自身是在它被快乐或痛苦压倒 的时候.第四,灵魂摧残自身是在它扮演一个角色,言行不真诚的时候.第五,是在它让自 己的行动漫无目标, 不加考虑和不辨真相地做事的时候, 因为甚至最小的事情也只有在参照 一个来做时才是对的,而理性动物的目的就是要遵循理性和最古老的城邦和政府的法律.

屈联西

Of human life the time is a point, and the substance is in a flux, and the perception dull, and the composition of the whole body subject to putrefaction, and the soul a whirl, and fortune hard to divine, and fame a thing devoid of judgement. And, to say all in a word, everything which belongs to the body is a stream, and what belongs to the soul is a dream and vapour, and life is a warfare and a stranger's sojourn, and after-fame is oblivion. What then is that which is able to conduct a man? One thing and only one, philosophy. But this consists in keeping the daemon within a man free from violence and unharmed, superior to pains and pleasures, doing nothing without purpose, nor yet falsely and with hypocrisy, not feeling the need of another man's doing or not doing anything; and besides, accepting all that happens, and all that is allotted, as coming from thence, wherever it is, from whence he himself came; and, finally, waiting for death with a cheerful mind, as being nothing else than a dissolution of the elements of which every living being is compounded. But if there is no harm to the elements themselves in each continually changing into another, why should a man have any apprehension about the change and dissolution of all the elements? For it is according to nature, and nothing is evil which is according to nature. 在人的生活中,时间是瞬息即逝的一个点,实体处在流动之中,知觉是迟钝的,整个身体的 结构容易分解,灵魂是一涡流,命运之谜不可解,名声并非根据明智的判断.一言以蔽之, 属于身体的一切只是一道激流,属于灵魂的只是一个梦幻,生命是一场战争,一个过客的旅 居,身后的名声也迅速落入忘川.那么一个人靠什么指引呢?惟有哲学.而这就在于使一个 人心中的神不受摧残, 不受伤害, 免于痛苦和快乐, 不做无目的事情, 而且毫不虚伪和欺瞒, 并不感到需要别人做或不做任何事情,此外,接受所有对他发生的事情,所有分配给他的份 额,不管它们是什么,就好象它们是从那儿,从他自己所来的地方来的;最后,以一种欢乐 的心情等待死亡,把死亡看做不是别的,只是组成一切生物的元素的分解.而如果在一个事 物不断变化的过程中元素本身并没有受到损害, 为什么一个人竟忧虑所有这些元素的变化和 分解呢?因为死是合乎本性的,而合乎本性的东西都不是恶.

屈联西

This in Carnuntum. Book Three WE OUGHT to consider not only that our life is daily wasting away and a smaller part of it is left, but another thing also must be taken into the account, that if a man should live longer, it is quite uncertain whether the understanding will still continue sufficient for the comprehension of things, and retain the power of contemplation which strives to acquire the knowledge of the divine and the human. For if he shall begin to fall into dotage, perspiration and nutrition and imagination and appetite, and whatever else there is of the kind, will not fail; but the power of making use of ourselves, and filling up the measure of our duty, and clearly separating all appearances, and considering whether a man should now depart from life, and whatever else of the kind absolutely requires a disciplined reason, all this is already extinguished. We must make haste then, not only because we are daily nearer to death, but also because the conception of things and the understanding of them cease first. 我们不仅应当考虑到我们的生命每日每时都在耗费, 剩下的部分越来越少, 而且应当考虑另 一件事情, 即如果一个人竟然活得久些, 也没有多大把握说理解力还能继续足以使他领悟事 物,还能保持那种努力获得有关神和人的知识和思考能力.因为他将在排泄,营养,想像和 胃口或别的类似能力衰退之前,就开始堕入老年性昏聩,而那种运用我们自己的能力,满足 我们义务标准的能力, 清晰地区分各种现象的能力, 考虑一个人是否应当现在辞世的能力诸 如此类的能力绝对需要一种训练有素的理性, 而这种性整个地已经衰退了. 所以我们必须抓 紧时间, 这不仅是因为我们在一天天地接近死亡, 而且因为对事物的观照和理解力将先行消 失.