第四課 傅雷譯文賞析

The Conquest of Happiness

Bertrand Russell

Chapter 6: Envy (excerpt)

Among average respectable women envy plays an extraordinarily large part. If you are sitting in the underground and a well-dressed woman happens to walk along the car, watch the eyes of the other women. You will see that every one of then, with the possible exception of those who are better dressed, will watch the woman with malevolent glances, and will be struggling to draw inferences derogatory to her. The love of scandal is an expression of this general malevolence: any story against another woman is instantly believed, even on the flimsiest evidence. A lofty morality serves the same purpose: those who have a chance to sin against it are envied, and it is considered virtuous to punish them for their sins. This particular form of virtue is certainly its own reward.

Exactly the same thing, however, is to be observed among men, except that women regard all other women as their competitors, whereas men as a rule only have this feeling towards other men in the same profession. Have you, reader, ever been so imprudent as to praise an artist to another artist? Have you ever praised a politician to another politician of the same party? Have you ever praised an Egyptologist to another Egyptologist? If you have, it is a hundred to one that you

will have produced an explosion of jealousy.

In the correspondence of Leibniz and Huyghens there are a number of letters lamenting the supposed fact that Newton had become insane. 'Is it not sad,' they write to each other, 'that the incomparable genius of Mr Newton should have become overclouded by the loss of reason?' And these two eminent men, in one letter after another, wept crocodile tears with obvious relish. As a matter of fact, the event which they were hypocritically lamenting had not taken place, though a few examples of eccentric behaviour had given rise to the rumour.

Of all the characteristics of ordinary human nature envy is the most unfortunate; not only does the envious person wish to inflict misfortune and do so whenever he can with impunity, but he is also himself rendered unhappy by envy. Instead of deriving pleasure from what he has, he derives pain from what others have. If he can, he deprives others of their advantages, which to him is as desirable as it would be to secure the same advantages himself. If this passion is allowed to run riot it becomes fatal to all excellence, and even to the most useful exercise of exceptional skill. Why should a medical man go to see his patients in a car when the labourer has to walk to his work? Why should the scientific investigator be allowed to spend his time in a warm room when others have to face the inclemency of the elements? Why should a man who possesses some rare talent of great importance to the world be saved from the drudgery of his own housework? To such questions envy finds no answer. Fortunately, however, there is in human nature a compensating passion, namely that of admiration. Whoever wishes to increase human happiness must wish to increase admiration and to diminish envy.

第六章 嫉妒

一、傅雷譯文：

在一般的善良婦女身上，忌妒具有非常大的作用。要是你坐在地道車內(nèi)，有一個(gè)衣服華麗的女子在車廂旁邊走過時(shí)，你試試留神旁的女子的目光罷。她們之中，除了比那個(gè)女子穿著更華美的以外，都將用著惡意的眼光注視著她，同時(shí)爭先恐后的尋找貶抑她的說話。喜歡飛短流長的談?wù)撊思业年幩剑褪沁@種一般的惡意的表現(xiàn)：對(duì)別一個(gè)女人不利的故事，立刻被人相信，哪怕是捕風(fēng)捉影之談。一種嚴(yán)峻的道德觀也被做著同樣的用處：那些有機(jī)會(huì)背叛道德的人是被嫉妒的，去懲罰這等罪人是被認(rèn)為有功德的。有功德當(dāng)然就是道德的酬報(bào)了。

同樣的情形同樣見之于男人，不過女人是把一切旁的女人看作敵手，而男人普通只對(duì)同行同業(yè)才這樣看法。我要一問讀者，你曾否冒失到當(dāng)著一個(gè)藝術(shù)家去稱贊另一藝術(shù)家？曾否當(dāng)著一個(gè)政治家去稱贊同一政黨的另一政治家？曾否當(dāng)著一個(gè)埃及考古家去稱贊另一埃及考古家？假如你曾這樣做，那么一百次準(zhǔn)有九十九次你引起的妒火的爆發(fā)。在萊譜尼茨與惠更斯的通訊中，多少封信都替謠傳的牛頓發(fā)瘋這件事悲嘆。他們互相在信里寫著：“這個(gè)卓絕的天才牛頓先生居然失掉理性，其不可悲？”這兩位賢者，一封又一封的信，顯然是津津有味地流了多少假眼淚。事實(shí)上他們假仁假義的惋惜之事并不真實(shí)，牛頓不過有了幾種古怪的舉動(dòng)，以致引起謠言罷了。

普通的人性的一切特征中，最不幸的莫如嫉妒；嫉妒的人不但希望隨時(shí)（只要自己能逃法網(wǎng)）給人禍害，抑且他自己也因嫉妒而憂郁不歡。照理他應(yīng)該在自己的所有中尋快樂，他反而在別人的所有中找痛苦。如果能夠，他將剝奪人家的利益；他認(rèn)為這和他自己占有利益同樣需要。倘聽任這種情欲放肆，那么非但一切的優(yōu)秀卓越之士要受其害，連特殊巧

藝的最有益的運(yùn)用也將蒙其禍。為何一個(gè)醫(yī)生可以坐著車子去診治病人，而勞工只能步行去上工？為何一個(gè)科學(xué)實(shí)驗(yàn)家能在一間溫暖的室內(nèi)消磨時(shí)間，而別人卻要冒受風(fēng)寒？為何一個(gè)賦有稀有才具的人可毋須躬操井臼？對(duì)這些問題，嫉妒找不到答案。幸而人類天性中還有另一宗激情——?dú)J佩——可以作為補(bǔ)償。凡祝望加增人類的幸福的人，就該祝望加增欽佩，減少嫉妒。

二、吳默朗、金劍譯文

第六章 嫉妒

在普通的體面婦女中，忌妒起著一種相當(dāng)大的作用。如果你正坐在地鐵中，一位打扮入時(shí)的婦女正巧沿著車廂走過，這時(shí)請(qǐng)看其他婦女的眼光吧。你會(huì)看見，每一個(gè)女人，除了那幾個(gè)打扮更為入時(shí)的女人以外，都會(huì)用帶著惡意的眼光看她，會(huì)絞盡腦汁地想法貶損她。對(duì)流言蜚語的愛好就是這種普遍的惡意的表現(xiàn)；只要是有關(guān)別的女人的壞話，即便沒有絲毫根據(jù)，也會(huì)馬上被人相信。一種高尚的道德也起著同樣的作用：那些有機(jī)會(huì)去觸犯這一道德的人被人忌妒，并且對(duì)他們的惡行的懲罰被認(rèn)為是一種美德。這種特殊形式的美德是對(duì)忌妒的一種獎(jiǎng)掖。

然而，同樣的情況確確實(shí)實(shí)也可以在男人中間看到，不同之處在于，女人把所有其他的女人都看作自己的競爭對(duì)手，而男人一般只對(duì)那些與自己同一個(gè)職業(yè)的男人有這種情感。讀者們，你們是否也曾如此冒失，以至于在一位藝術(shù)家面前稱贊另一位藝術(shù)家？你是否曾經(jīng)在一位政治家面前稱贊與他同屬一個(gè)黨派的另一位政治家？你是否曾經(jīng)在一位埃及學(xué)家面前稱贊另一位埃及學(xué)家？如果你這么說過，那么十有，你會(huì)引起那種猜忌情感的爆發(fā)。在萊布尼茨和惠更斯②的通信中，有一部分信對(duì)傳聞的牛頓患精神病一事表示悲嘆。他們互相寫道：“無與倫比的天才牛頓先生竟然失去理智，變得糊涂起來，這豈不令人傷

感？”這兩位著名的人土，在一封接一封的信中，顯然是在幸災(zāi)樂禍同時(shí)掉下幾滴鱷魚淚來。事實(shí)上，他們所假心假意為之哀嘆的事情，根本沒有發(fā)生，只不過是牛頓的少數(shù)古怪行為引起了這樣一些謠言。

在通常的人性的所有特點(diǎn)中，忌妒是一種最不幸的情緒。不僅忌妒者希望別人不幸，只要不受懲罰，他就會(huì)付之行動(dòng)，而且他自己也因忌妒而遭受不幸。他不是從自己的所有物中引出快樂，而是從別人的所有物中引出痛苦。只要能力允許，他就會(huì)設(shè)法剝奪別人的優(yōu)點(diǎn)長處，仿佛這樣干就能使他自己得到這些優(yōu)點(diǎn)長處。如果這種情感任其泛濫，它就會(huì)對(duì)任何美德。甚至對(duì)最有用的特殊技巧的運(yùn)用造成致命的傷害。為什么一個(gè)醫(yī)生應(yīng)該坐汽車去看他的病人，而工人只能走路上班？為什么科學(xué)研究者可以在一間溫暖的房子里度過他的時(shí)光，而別人都得面對(duì)大自然的狂風(fēng)暴雨？為什么一個(gè)具有重大價(jià)值的非凡才能的人，就可以免去他日常繁雜的家務(wù)勞動(dòng)？對(duì)這些問題，忌妒緘口不語。不過，幸運(yùn)的是，人性中有一種補(bǔ)償性的情感，即羨慕情感。無論誰，如果他想增進(jìn)自己的幸福，就必須增加羨慕情感、消除忌妒情感。

Chapter 11: Zest (excerpt)

In this chapter I propose to deal with what seems to me the most universal and distinctive mark of happy men, namely zest. Perhaps the best way to understand what is meant by zest will be to consider the different ways in which men behave when they sit down to a meal. There are those to whom a meal is merely a bore; no matter how excellent the food may be, they feel that it is uninteresting. They have had excellent food before, probably at almost every meal they have eaten. They have never known what it was to go without a meal until hunger became a raging passion, but have come to regard meals as merely

conventional occurrences, dictated by the fashions of the society in which they live. Like everything else, meals are tiresome, but it is no use to make a fuss, because nothing else will be less tiresome. Then there are the invalids who eat from a sense of duty, because the doctor has told them that it is necessary to take a little nourishment in order to keep up their strength. Then there are the epicures, who start hopefully, but find that nothing has been quite so well cooked as it ought to have been. Then there are the gormandisers, who fall upon their food with eager rapacity, eat too much, and grow plethoric and stertorous. Finally there are those who begin with a sound appetite, are glad of their food, eat until they have had enough, and then stop.

Those who are set down before the feast of life have similar attitudes towards the good things which it offers. The happy man corresponds to the last of our eaters. What hunger is in relation to food, zest is in relation to life. The man who is bored with his meals corresponds to the victim of Byronic unhappiness. The invalid who eats from a sense of duty corresponds to the ascetic, the gormandiser to the voluptuary. The epicure corresponds to the fastidious person who condemns half the pleasures of life as unaesthetic. Oddly enough, all these types, with the possible exception of the gormandiser, feel contempt for the man of healthy appetite and consider themselves his superior. It seems to them vulgar to enjoy food because you are hungry or to enjoy life because it offers a variety of interesting spectacles and surprising experiences. From the height of their disillusionment they look down upon those whom they despise as simple souls. For my part I have no sympathy with this outlook. All disenchantment is to me a malady, which, it is true, certain circumstances may render inevitable, but which

none the less, when it occurs, is to be cured as soon as possible, not to be regarded as a higher form of wisdom.

Suppose one man likes strawberries and another does not; in what respect is the latter superior? There is no abstract and impersonal proof either that strawberries are good or that they are not good. To the man who likes them they are good; to the man who dislikes them they are not. But the man who likes them has a pleasure which the other does not have; to that extent his life is more enjoyable and he is better adapted to the world in which both must live. What is true in this trivial instance is equally true in more important matters. The man who enjoys watching football is to that extent superior to the man who does not. The man who enjoys reading is still more superior to the man who does not, since opportunities for reading are more frequent than opportunities for watching football. The more things a man is interested in, the more opportunities of happiness he has, and the less he is at the mercy of fate, since if he loses one thing he can fall back upon another. Life is too short to be interested in everything, but it is good to be interested in as many things as are necessary to fill our days. We are all prone to the malady of the introvert, who, with the manifold spectacle of the world spread out before him, turns away and gazes only upon the emptiness within. But let us not imagine that there is anything grand about the introvert's unhappiness.

第十一章 熱情

1、 傅雷譯文：

在這一章里，我預(yù)備討論我認(rèn)為快樂人的最普通最顯著的標(biāo)記——興致。

要懂得何謂興致，最好是把人們?nèi)胂貌蜁r(shí)的各種態(tài)度考察一下。有些人把吃飯當(dāng)作一件厭事；不問食物如何精美，他們總絲毫不感興味。從前他們就有過豐盛的飯食，或者幾乎每頓都如此精美。他們從未領(lǐng)略過沒有飯吃而餓火中燒的滋味，卻把吃飯看作純粹的刻板文章，為社會(huì)習(xí)俗所規(guī)定的。如一切旁的事情一樣，吃飯是無聊的，但用不到因此而大驚小怪，因?yàn)楸绕鹋缘氖虑閬恚燥埖募{悶是最輕的。然后有些病人抱著責(zé)任的觀念而進(jìn)食，因?yàn)獒t(yī)生告訴他們，為保持體力起見必須吸收一些營養(yǎng)。然后，有些享樂主義者，高高興興的開始，卻發(fā)覺沒有一件東西烹調(diào)得夠精美。然后有些老饕，貪得無厭的撲向食物，吃得太多，以致變得充血而大打其鼾。最后，有些胃口正常的人，對(duì)于他們的食物很是滿意，吃到足夠時(shí)便停下。

凡是坐在人生的宴席之前的人，對(duì)人生供應(yīng)的美好之物所取的各種態(tài)度，就像坐在飯桌前對(duì)食物所取的態(tài)度?？鞓返娜讼喈?dāng)于前面所講的最后一種食客。興致之與人生正如饑餓之于食物。覺得食物可厭的人，無異受浪漫底克憂郁侵蝕的人。懷著責(zé)任心進(jìn)食的人不啻禁欲主義者，饕餮之徒無殊縱欲主義者。享樂主義者卻或向一個(gè)吹毛求疵的人，把人生半數(shù)的樂事都斥為不夠精美。奇怪的是，所有這些典型的人物，除了老饕以外，都瞧不起一個(gè)胃口正常的人而自認(rèn)為比他高一級(jí)。在他們心目中，因?yàn)轲囸I而有口賦之欲是鄙俗的，因人生有賞心悅目的景致，出乎意料的閱歷而享受人生，也是不登大雅的。他們?cè)诨脺绲母叻迳?，瞧不起那些他們視為愚蠢的靈魂。以我個(gè)人來說，我對(duì)這種觀點(diǎn)完全不表同情。一切的心灰意懶，我都認(rèn)為一種病，固然為有些情勢所逼而無可避免，但只要它一出現(xiàn)，就該設(shè)法治療而不當(dāng)視為一種高級(jí)的智慧。

假定一個(gè)人喜歡楊梅而一個(gè)不喜歡；后者又在哪一點(diǎn)上優(yōu)于前者呢？沒有抽象和客觀的證據(jù)可以說楊梅好或不好。在喜歡的人，楊梅是好的；在不喜歡的人，楊梅是不好的。

但愛楊梅的人享有旁人所沒有的一種樂趣；在這一點(diǎn)上他的生活更有趣味，對(duì)于世界也更適應(yīng)。在這個(gè)瑣屑的例子上適用的原則，同樣可適用于更重大的事。以觀看足球賽為樂的人，在這個(gè)限度以內(nèi)要比無此興趣的人為優(yōu)勝。以讀書為樂的人要比不以此為樂的人要優(yōu)勝得多，因?yàn)樽x書的機(jī)會(huì)較多于觀足球賽的機(jī)會(huì)。一個(gè)人感有興趣的事情越多，快樂的機(jī)會(huì)也越多，而受命運(yùn)播弄的可能性也越少，因若他失掉一樣，還可亡羊補(bǔ)牢，轉(zhuǎn)到另一樣上去。固然，生命太短促，不能對(duì)事事都感興趣，但感到興趣的事情總是多多益善，以便填補(bǔ)我們的日子。我們卻都有內(nèi)省病的傾向，盡管世界上萬千色相羅列眼底，總是掉首不顧而注視著內(nèi)心的空虛。但切勿以為在內(nèi)省病者的憂郁里面有何偉大之處。

二、吳默朗、金劍譯文

第十一章 熱情

在本章內(nèi)，我打算就我認(rèn)為是幸福者最普遍、最顯著的標(biāo)志，即熱情，展開討論。

也許理解熱情意味著什么的最佳途徑是，觀察人們坐下來吃飯時(shí)的各種不同的行為，對(duì)干一部分人來說，吃飯僅僅是一件厭煩的事情；不管食物如何精美，他們總是提不起興致，他們吃過山珍海味，或許餐餐如此。直到饑餓變成一種令人不可忍受的感情，他們是永不知道挨餓的滋味的。但即使在這時(shí)，他們?nèi)匀话殉燥垉H僅看作每天都要重復(fù)的刻板之事，這種事情只不過由他們生活于其中的社會(huì)作了規(guī)定。像所有其它事情一樣，吃飯令人厭煩，但抱怨是沒有用處的，因?yàn)闆]有別的事情比它更少讓人心煩。接下來的一部分人是病人，他們吃飯是為了完成一項(xiàng)任務(wù)，因?yàn)獒t(yī)生告訴他們，為了恢復(fù)健康，進(jìn)補(bǔ)些營養(yǎng)品是必需的。還有一部分人則是美食家們，進(jìn)餐前，他們懷著厚望，結(jié)果發(fā)現(xiàn)沒有一道菜燒得是夠格的。還有一種饕餮之徒，他們餓鬼般地?fù)湎蚴澄铮╋嫳┦?，并且長得太胖，愛打呼略。最后還有一種人，他們進(jìn)餐前食欲旺盛，對(duì)眼前的食物心滿意足，直吃到飽嗝連

天，他們才會(huì)停下來。在人生的宴席前，人們對(duì)生命所奉獻(xiàn)的好東西也有著相同的態(tài)度。幸福的人對(duì)應(yīng)于最后一種進(jìn)餐者。熱情與生活的關(guān)系，正如饑餓與食物的關(guān)系。厭食者對(duì)應(yīng)于苦行者，饕餮之徒與驕奢淫逸者呼應(yīng)，而美食家則對(duì)應(yīng)于愛挑剔者，后者將生活的一半樂趣指責(zé)為缺乏美感。令人驚訝的是，也許除了饕餮之徒外，所有這些類型的人都看不起具有良好胃口的人，反而認(rèn)為自己是優(yōu)越的。因?yàn)轲囸I所以進(jìn)食，或者因?yàn)樯罱k麗多彩，樂趣無窮所以熱愛生活，這對(duì)他們來說似乎俗不可耐，他們從自己的幻想的高峰俯瞰那些他們認(rèn)為頭腦簡單的人，對(duì)他們予以鄙視。我個(gè)人并不贊同這一觀點(diǎn)。對(duì)于我來說，從著魔狀態(tài)中解脫出來意味著一種弊病，這種弊病，確實(shí)在某種環(huán)境中會(huì)不可避免地產(chǎn)生出來，但是不管如何，當(dāng)它產(chǎn)生時(shí)，應(yīng)該盡早地給以醫(yī)治，而不應(yīng)該把它作為智慧的更高形式。

如果某人喜歡草莓，而另一個(gè)則不喜歡，那么后者優(yōu)越在什么地方呢？這里不存在草莓是否好壞的純粹抽象以及非個(gè)人的證明，愛吃的人說它們味道好極了，不愛吃的人則說它們味同嚼蠟。然而，愛吃草莓的人比不愛吃草莓的人多了一種快樂，就這點(diǎn)而言，前者的生活就多了樂趣，他更完美地適應(yīng)了另一個(gè)人也得生活于其中的世界。在這個(gè)小例子中是真實(shí)的東西，在更為重大的事情里也同樣是真實(shí)的。愛欣賞足球賽的人在這一方面就勝過不欣賞的人，而愛好讀書的人則遠(yuǎn)勝于討厭書本的人，因?yàn)椋绕鹦蕾p足球賽，讀書帶來的快樂機(jī)會(huì)要多得多。一個(gè)人的興趣越廣泛，他擁有的快樂機(jī)會(huì)就越多，而受命運(yùn)之神操縱的可能性也就越小，因?yàn)榧词故チ四骋环N興趣，他仍然可以轉(zhuǎn)向另一種。生命是短暫的，我們不可能事事都感興趣，但對(duì)盡可能多的事物感興趣總是一極好事，這些事物能令我們的歲月變得充實(shí)。我們都容易患內(nèi)省者的弊病，世界向他呈現(xiàn)出萬千姿態(tài)，他卻把自己的思想專注于內(nèi)心的空虛。我們千萬別把內(nèi)省的憂郁看得過高。