讀了羅素的文字，一時間有點恍惚，各種思緒紛至沓來——

思緒一

好多時候，我們會忘記自己是個有血有肉的人，會將自己視為神祇，彷彿如果自己不能有萬丈金光，那就意味著失敗。有意無意地，我們會覺得自己是高尚的人、脫離了低階趣味的人、超越了大多數人的人。

將手裡燃盡的菸頭丟進垃圾桶，我們會告訴自己：哦，我是個關注環保的人。

給路邊的乞丐幾塊錢，我們會告訴自己：哦，我是個心懷慈悲的人。

上班努力工作，我們會告訴自己：哦，我是個有遠大理想的人。

諸如此類的想法，不一而足——好像不這樣去想，就無法認同自己；好像不這樣去做，自己就淪落到自己無法認同的普通人的層次，而那對自己來說，就是一種恥辱。

特別需要提出的是，我們深深地覺得，倘若不如此，自己就無法幸福！

我不知道該怎麼評價這種情況，但我真的覺得羅素的一些想法很有道理，那就是：足夠的食物、一個安全的庇護所（房子）、健康的身體、浪漫的愛情、成功的工作、圈子裡朋友同事的認同和尊重……這些才是真的令人安心和幸福的核心。

道德、高尚、使命、願景、超越……莫要放棄對美好的追求，但我想說的是，與此同時，千萬不要忘記這一切的背後，是食物，是房子，是……

思緒二

終於翻譯完了，知道本書最後的一句，羅素依然在強調一點：想要幸福，就千萬不要只知道翻檢自己內心那點破爛，讓自己變得孤獨；想要幸福，你無論如何都要走出自己的內心，去感受和探索這大千世界、芸芸眾生，以及瑰麗無比的宇宙星河——唯有走出自己，才能擁有世界，才能夠真的將自己這滴水融入大海，從而獲得永生。

我不知道該說什麼，畢竟，我未能達到這個層次、這個境界，但說真的，我非常希望自己能夠感受到這星河的壯麗，非常希望自己有限的生命能夠榮譽洶湧無比的生命長河。

所有的朋友們，至少是所有的讀者們，我衷心地期望大家能夠從我筆下一字一字翻譯的文字中有所得，衷心祝福大家能多一點幸福和快樂！

Chapter 17： The happy man

第十七章 幸福的人

Happiness， as is evident， depends partly upon external circumstances and partly upon oneself。 We have been concerned in this volume with the part which depends upon oneself， and we have been led to the view that so far as this part is concerned the recipe for happiness is a very simple one。 It is thought by many， among whom I think we must include Mr Krutch， whom we considered in an earlier chapter， that happiness is impossible without a creed of a more or less religious kind。 It is thought by many who are themselves unhappy that their sorrows have complicated and highly intellectualised sources。 I do not believe that such things are genuine causes of either happiness or unhappiness； I think they are only symptoms。 The man who is unhappy will， as a rule， adopt an unhappy creed， while the man who is happy will adopt a happy creed； each may attribute his happiness or unhappiness to his beliefs， while the real causation is the other way round。 Certain things are indispensable to the happiness of most men， but these are simple things： food and shelter， health， love， successful work and the respect of one‘s own herd。 To some people parenthood also is essential。 Where these things are lacking； only the exceptional man can achieve happiness， but where they are enjoyed， or can be obtained by well-directed effort， the man who is still unhappy is suffering from some psychological maladjustment which， if it is very grave， may need the services of a psychiatrist， but can in ordinary cases be cured by the patient himself， provided he sets about the matter in the right way。 Where outward circumstances are not definitely unfortunate， a man should be able to achieve happiness， provided that his passions and interests are directed outward， not inward。 It should be our endeavour therefore， both in education and in attempts to adjust ourselves to the world， to aim at avoiding self-centred passions and at acquiring those affections and those interests which will prevent our thoughts from dwelling perpetually upon ourselves。 It is not the nature of most men to be happy in a prison， and the passions which shut us up in ourselves constitute one of the worst kinds of prisons。 Among such passions some of the commonest are fear， envy， the sense of sin， self-pity and self-admiration。 In all these our desires are centred upon ourselves： there is no genuine interest in the outer world， but only a concern lest it should in some way injure us or fail to feed our ego。 Fear is the principal reason why men are so unwilling to admit facts and so anxious to wrap themselves round in a warm garment of myth。 But the thorns tear the warm garment and the cold blasts penetrate through the rents， and the man who has become accustomed to its warmth suffers far more from these blasts than a man who has hardened himself to them from the first。 Moreover， those who deceive themselves generally know at bottom that they are doing so， and live in a state of apprehension lest some untoward event should force unwelcome realisations upon them。

很明顯，幸福與否，一部分依賴於外部環境，而另一部分則在於個人自身。在本卷中，我們 已討論過依靠自身獲得幸福的部分並得出結論：就這部分而言，幸福的秘訣其實很簡單。

許多人都這樣認為——我想其中必須包括之前提到的克魯奇先生——人必須有多少帶點宗教色彩如的信仰，否則想要幸福是不可能的。而許多不幸福的人認為，他們的不幸有著複雜和高度理性化的緣由。但我並不相信這些緣由是他們幸福或不幸真實的根源，我認為這些不過是表象而已。

一般來說，不幸的人有其不幸的信仰，快樂的人有其快樂的信仰，而兩者都將自己快樂與否歸因於自己的信仰，但真正的原因卻恰恰相反。

某些東西對於大多數人的幸福來說是不可或缺的，但這些東西都是比較簡單的東西，比如：食物、住所、健康、愛情、成功的工作以及所在群體的尊重。當然，對某些人來說，為人父母也是幸福必不可少的因素。倘若缺乏這些，只有不平凡的人才有可能獲得幸福。

如果某人並不缺乏這些，或者透過用心努力能夠獲得這些，卻依然不覺得幸福，那麼，他必然存在某種心理失調，在比較嚴重的情況下，可能會需要精神科醫生的幫助。不過，在一般情況下，這種失調是可以透過病人自己的努力治癒的，前提就是他能夠正確地處理各種事務。

如果所處的外部環境並非絕境，那麼，只要一個人的熱情和興趣是指向外部而非內部的，那麼，他就應該能獲得幸福。因此，無論在教育還是讓我們更適應這個世界的自我調整中，我們的努力方向都應該是，極力避免以自我為中心的情感，儘量獲得那些防止我們的思想專注於自我的情感和興趣。

大多數人在監獄裡是不會感到幸福的，這是人們的天性；但是，將我們緊緊束縛在自我之中的情感又何嘗不是一種最糟糕的監獄呢？在這些情感中，比較常見的有恐懼、嫉妒、負罪感、自憐自艾和驕矜自負。

所有這些慾望都集中在我們自己身上，卻沒有真正地對於外部的興趣——我們僅僅擔心它會以某種方式傷害到我們或者無法滿足我們的自我。人們總是不情願承認事實，卻急切地想要躲進用虛構的神話織造的溫暖外衣之中，而人們之所以這樣，其最主要的原因就在於恐懼。然而，現實的荊棘刺破了這溫暖的外衣，寒風刺骨而來。有些人早已習慣於溫暖，而另外一些人則從一開始就承受著這凜冽寒風，也因此變得更加堅強——前者要比後者承受更多的痛苦。此外，那些自我欺騙的人其實也知道他們在欺騙自己，他們生活在恐懼之中，唯恐什麼不幸的事情會迫使他們面對現實。

One of the great drawbacks to self-centred passions is that they afford so little variety in life。 The man who loves only himself cannot， it is true， be accused of promiscuity in his affections， but he is bound in the end to suffer intolerable boredom from the invariable sameness of the object of his devotion。 The man who suffers from a sense of sin is suffering from a particular kind of self-love。 In all this vast universe the thing that appears to him of most importance is that he himself should be virtuous。 It is a grave defect in certain forms of traditional religion that they have encouraged this particular kind of self-absorption。

自我為中心的情感，其最大的缺陷之一是，它們幾乎沒有給我們的生活帶來什麼變化。真的，一個只愛自己的人當然不會因濫愛而受到指責，但到最後他必然會因其永無變化的追逐 物件承受無法忍受的煩悶無聊。

一個為負罪感所折磨的人也必定是一個被某種特殊形式的自戀所折磨的人。在廣闊無垠的宇宙中，似乎對他來說最為重要的事情莫過於自己的品行高潔。鼓勵這種特殊形式的自我專注，是某種形式的傳統宗教的重大缺陷。

The happy man is the man who lives objectively， who has free affections and wide interests， who secures his happiness through these interests and affections and through the fact that they， in turn， make him an object of interest and affection to many others。 To be the recipient of affection is a potent cause of happiness， but the man who demands affection is not the man upon whom it is bestowed。 The man who receives affection is， speaking broadly， the man who gives it。 But it is useless to attempt to give it as a calculation， in the way in which one might lend money at interest， for a calculated affection is not genuine and is not felt to be so by the recipient。

幸福的人是這樣的人，他以客觀的態度面對生活，擁有自由無羈的愛和廣泛的興趣；他透過這些興趣、愛以及他反過來令自己成為許多其他人愛與興趣的物件這一事實來確保自己的幸福。

能夠成為愛的接納者，這的確是一個幸福的強大理由，但索取愛的人卻並非被授予愛的人。一般說來，得到愛的人往往是給予愛的人。但話說回來，試圖透過精巧的計算，用像計息放貸這樣的方式來透過授予而獲得是徒勞的。經過計算的愛是不真實的，而獲取愛的人也不會這樣覺得。

What then can a man do who is unhappy because he is encased in self？ So long as he continues to think about the causes of his unhappiness， he continues to be self-centred and therefore does not get outside the vicious circle； if he is to get outside it， it must be by genuine interests， not by simulated interests adopted merely as a medicine。 Although this difficulty is real， there is nevertheless much that he can do if he has rightly diagnosed his trouble。 If， for example， his trouble is due to a sense of sin， conscious or unconscious， he can first persuade his conscious mind that he has no reason to feel sinful， and then proceed， by the kind of technique that we have considered in earlier chapters， to plant this rational conviction in his unconscious mind， concerning himself meanwhile with some more or less neutral activity。 If he succeeds in dispelling the sense of sin， it is probable that genuinely objective interests will arise spontaneously。 If his trouble is self-pity， he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances。 If fear is his trouble， let him practise exercises designed to give courage。 Courage in war has been recognised from time immemorial as an important virtue， and a great part of the training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle。 But moral courage and intellectual courage have been much less studied； they also， however， have their technique。 Admit to yourself every day at least one painful truth； you will find this quite as useful as the Boy Scout’s daily kind action。 Teach yourself to feel that life would still be worth living even if you were not， as of course you are， immeasurably superior to all your friends in virtue and intelligence。 Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching， and will， in so doing， free you from the empire of fear over a very large field。

一個被囚禁於自我之中，因而無法感到幸福的人該如何去做？只要他還是繼續在心裡惦記著自己不幸的原因，那麼，他依然是以自我為中心的，也因此無法跳出這一惡性迴圈。而如果他想要跳出迴圈，他就必須有真正的興趣，而非那些為了調整心理而採用的模擬、虛假的興趣。雖然困難是真實存在的，但如果他能正確地診斷出自己的問題，那麼，他所能做的事情其實還是很多的。

例如，如果他的問題源於意識層面或無意識層面中的負罪感，那麼，他首先可以在意識領域說服自己，告訴自己沒有理由感到負罪；然後可以按照我們前面的章節所提到的技巧，將理性的信念深植於自己的無意識領域；與此同時適當關注一些中性的活動。如果他成功地祛除掉負罪感，那麼，真正客觀的興趣就很可能自然地產生。

如果他的問題在於自憐自艾，那麼他可以先說服自己，他的周圍並沒有什麼特別的不幸，然後用同樣的方式來處理它。

如果他的問題在於恐懼，那麼，就讓他做一些能帶來勇氣的練習。自古以來，戰爭中的勇氣就被視為一種重要的美德，男孩和青年男子所參加的許多訓練都旨在培養一種能夠令人在戰場中無所畏懼的品格。

對於道德上的勇氣以及理性思考和抉擇的勇氣而言，儘管同樣也有培養鍛鍊的技巧，但相關的研究卻不曾引起重視。如果你至少每天承認一個痛苦的真理，你會發現這就像童子軍的日常訓練一樣有益。

要教會自己：即使你在品行或才華方面遠遠比不上你所有的的朋友（當然事實並非如此），人生依舊值得自己好好活一回。如果你持續繼續這種練習，幾年之後，你最終將能夠毫不畏懼地承認事實並坦然面對，而這樣做的結果就是，你終將能夠從恐懼的世界中解脫出來。

What the objective interests are to be that will arise in you when you have overcome the disease of self-absorption must be left to the spontaneous workings of your nature and of external circumstances。 Do not say to yourself in advance， “I should be happy if I could become absorbed in stamp-collecting” and thereupon set to work to collect stamps， for it may well happen that you will fail altogether to find stamp collecting interesting。 Only what genuinely interests you can be of any use to you， but you may be pretty sure that genuine objective interests will grow up as soon as you have learnt not to be immersed in self。

當你克服了對於自我過分關注這個弊病，在你的身上到底會產生什麼樣的興趣，這要取決於你的天性和外部環境自然而然地運作，而不是刻意而為。不要事先就告訴自己說：“如果我專心去集郵，我就會幸福”，並隨即開始行動收集郵票，這是因為很可能你最終會發現自己對集郵完全沒什麼興趣。只有那些真正令你感興趣的東西才會對你有益，但你完全可以確定，一旦你真的學會不再沉浸於自己的內心，那麼，你真實而客觀的興趣很快就會產生。

The happy life is to an extraordinary extent the same as the good life。 Professional moralists have made too much of self-denial， and in so doing have put the emphasis in the wrong place。 Conscious self-denial leaves a man self-absorbed and vividly aware of what he has sacrificed； in consequence it fails often of its immediate object and almost always of its ultimate purpose。 What is needed is not self-denial， but that kind of direction of interest outward which will lead spontaneously and naturally to the same acts that a person absorbed in the pursuit of his own virtue could only perform by means of conscious self-denial。 I have written in this book as a hedonist， that is to say， as one who regards happiness as the good， but the acts to be recommended from the point of view of the hedonist are on the whole the same as those to be recommended by the sane moralist。 The moralist， however， is too apt， though this is not， of course， universally true， to stress the act rather than the state of mind。 The effects of an act upon the agent will be widely different， according to his state of mind at the moment。 If you see a child drowning and save it as the result of a direct impulse to bring help， you will emerge none the worse morally。 If， on the other hand， you say to yourself， “It is the part of virtue to succour the helpless， and I wish to be a virtuous man， therefore I must save this child”， you will be an even worse man afterwards than you were before。 What applies in this extreme case applies in many other instances that are less obvious。

我們可以說，在很大程度上，幸福生活其實就是美好的生活。

那些職業道學家們過分偏重於自我剋制和否定，而這樣做其實把重點放錯了地方。有意識地自我剋制令人專注於自我，並清晰地知道自己做出了哪些犧牲，而這樣做帶來的結果往往是：不僅在眼前目標上遭遇失敗，也無法達成自己的終極目標。

我們真正需要的不是自我剋制與否認，而是那種指向外部的興趣方向，這將引導我們不由自主地、自然而然地做出某些行為；而一個專注於追求自身美德的人，他只能透過有意識地自我否定來做出同樣的行為。

我是作為一個快樂主義者來撰寫作這本書的，也就是說，一個將幸福視為美好的人從快樂主義者角度倡導的行為與那些理智的道學家們所倡導的行為在總體上卻是相同的。然而，道學家們過分強調人們的行為而忽視了心理狀態——當然並非所有的道學家全都如此。

視當事人當時心理狀態的差異，其行為所帶來的影響也大為不同。如果你看到一個孩子溺水，而你憑著本能的衝動去救了他，那麼你在道德上並沒有什麼問題。然而，如果你告訴自己：“幫助無助的人是美德的一部分，而我想要成為一個有道德的人，因此我必須救這個孩子”，你隨後會變成一個比以前更壞的人。

適用於這個極端例子的東西，也同樣適用於其它許多沒這麼明顯的事例。

There is another difference， somewhat more subtle， between the attitude towards life that I have been recommending and that which is recommended by the traditional moralists。 The traditional moralist， for example， will say that love should be unselfish。 In a certain sense he is right， that is to say， it should not be selfish beyond a point， but it should undoubtedly be of such a nature that one‘s own happiness is bound up in its success。 If a man were to invite a lady to marry him on the ground that he ardently desired her happiness and at the same time considered that she would afford him ideal opportunities of self-abnegation， I think it may be doubted whether she would be altogether pleased。 Undoubtedly we should desire the happiness of those whom we love， but not as an alternative to our own。 In fact the whole antithesis between self and the rest of the world， which is implied in the doctrine of self-denial， disappears as soon as we have any genuine interest in persons or things outside ourselves。 Through such interests a man comes to feel himself part of the stream of life， not a hard separate entity like a billiard-ball， which can have no relation with other such entities except that of collision。 All unhappiness depends upon some kind of disintegration or lack of integration； there is disintegration within the self through lack of coordination between the conscious and the unconscious mind； there is lack of integration between the self and society where the two are not knit together by the force of objective interests and affections。 The happy man is the man who does not suffer from either of these failures of unity， whose personality is neither divided against itself nor pitted against the world。 Such a man feels himself a citizen of the universe， enjoying freely the spectacle that it offers and the joys that it affords， untroubled by the thought of death because he feels himself not really separate from those who will come after him。

在我與傳統的道學家們所倡導的人生態度之間，還存在著一些微妙的不同。

例如，傳統的道學家們會說，愛情應該是無私的。在某種意義上這是對的，也就是說，愛情中自私的成分不應該超過一定的限度。然而，毋庸置疑的是，愛情之中應該包含這種特質，那就是一個人的幸福與其愛情的成功緊緊相連。

如果某位男子向一位女士求婚，其理由是他熱烈地渴望著她的幸福，而與此同時認為她能夠給予自己一個理想的自我犧牲的機會——在我看來，對於這位女士來說，她是否真的完全開心是非常值得懷疑的。毫無疑問，我們應該渴望自己所愛的人幸福，但這不應該是兩者中只有一個人幸福，不應該是二選一。

事實上，自我與世界其餘部分之間的整個對立都隱含在自我否定的教條中，而當我們對自我之外的人或者事物產生了興趣，這種對立就頃刻間化為烏有。正是由於這種興趣，我們才會感覺到自己是這生命之流的一部分，而不像檯球一樣只是一個堅硬而獨立的個體，除非相互碰撞，否則相互之間就沒有任何聯絡。

所有的不幸都來自於某種分裂和缺乏整合：而自我的分裂源自於意識和無意識之間的各自為政，相互缺乏協調，也源於自我和社會之間缺乏相互的連結，這兩者之間沒有被客觀興趣與愛的力量結合在一起。

一個幸福的人，他不會遭受這兩種分裂所帶來的痛苦：其人格不會分裂開來對抗自我，也不會對抗世界。這樣的人認為自己是整個宇宙的公民，他自由地享受著這世界所給予他的壯麗景象和歡樂意趣，同時因為不曾感受到與後來者之間的鴻溝，所以也不會被恐懼死亡的想法所困擾。

It is in such profound instinctive union with the stream of life that the greatest joy is to be found。

唯有如此深刻而出乎本能地將自我融於絢麗而洶湧的生命之河，方可尋得人生最大的快樂與幸福！

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