连载完结 。 [ 读书笔记 ] 《沉思录》_派派后花园

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[Novel] 连载完结 。 [ 读书笔记 ] 《沉思录》

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本书简介：
《沉思录》是古罗马皇帝奥勒留写给自己的书，内容大部分是他在鞍马劳顿中写成的。作品来自奥勒留对身羁宫廷的自己和自己所处混乱世界的感受，追求一种冷静而达观的生活。这部著作是斯多葛学派的一个里程碑，亦是温总理放在枕边，读了不下百遍的书。
本书原文由古希腊文而作，英文版选择比较权威的George Long的版本，中文版选择何怀宏的版本作参考。笔记中的英文释义摘自《牛津高阶英汉双解词典》




作者简介：
马可•奥勒留（Marcus Aurelius，公元121—180年），著名的“帝王哲学家”，古罗马帝国皇帝，在希腊文学和拉丁文学、修辞、哲学、法律、绘画方面受过很好的教育，晚期斯多葛学派代表人物之一。奥勒留也许是西方历史上唯一的一位哲学家皇帝。他是一个比他的帝国更加完美的人，他的勤奋工作最终并没有能够挽救古罗马，但是他的《沉思录》却成为西方历史上的伟大名著。


卷八01

8.1 THIS reflection also tends to the removal of the desire of empty fame, that it is no longer in thy power to have lived the whole of thy life, or at least thy life from thy youth upwards, like a philosopher; but both to many others and to thyself it is plain that thou art far from philosophy. Thou hast fallen into disorder then, so that it is no longer easy for thee to get the reputation of a philosopher; and thy plan of life also opposes it. If then thou hast truly seen where the matter lies, throw away the thought, How thou shalt seem to others, and be content if thou shalt live the rest of thy life in such wise as thy nature wills. Observe then what it wills, and let nothing else distract thee; for thou hast had experience of many wanderings without having found happiness anywhere, not in syllogisms, nor in wealth, nor in reputation, nor in enjoyment, nor anywhere. Where is it then? In doing what man's nature requires. How then shall a man do this? If he has principles from which come his affects and his acts. What principles? Those which relate to good and bad: the belief that there is nothing good for man, which does not make him just, temperate, manly, free; and that there is nothing bad, which does not do the contrary to what has been mentioned.


8.2 This is the chief thing: Be not perturbed, for all things are according to the nature of the universal; and in a little time thou wilt be nobody and nowhere, like Hadrian and Augustus. In the next place having fixed thy eyes steadily on thy business look at it, and at the same time remembering that it is thy duty to be a good man, and what man's nature demands, do that without turning aside; and speak as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy.



Notes：
hypocrisy [n] behaviour in which somebody pretends to have moral standards or opinions that they do not actually have.

8.3 The nature of the universal has this work to do, to remove to that place the things which are in this, to change them, to take them away hence, and to carry them there. All things are change, yet we need not fear anything new. All things are familiar to us; but the distribution of them still remains the same.




先尝试自己翻译一下吧，参考译文见下：

中文翻译：

8.1 这一反思也有助于消除对于虚名的欲望，即像一个哲学家一样度过你的整个一生，或至少度过你从青年以后的生活，这已不再在你的力量范围之内了；你和许多别的人都很明白你是远离哲学的。然后你落入了纷乱无序，以致你得到一个哲学家的名声不再是容易的了，你的生活计划也不符合它。那么如果你真正看清了问题的所在，就驱开这一想法吧。你管别人是怎样看你呢，只要你将以你的本性所欲的这种方式度过你的余生你就是满足的。那么注意你的本性意欲什么，不要让任何别的东西使你分心，因为你有过许多流浪的经验却在哪儿都没有找到幸福：在三段法中没有，在财富中没有，在名声中没有，在享乐中没有，在任何地方都没有找到幸福。那么幸福在哪里？就在于做人的本性所要求的事情。那么一个人将怎样做它呢？如果他拥有作为他的爱好和行为之来源的原则。什么原则呢？那些有关善恶的原则：即深信没有什么东西于人是好的－如果它不使人公正、节制、勇敢和自由；没有什么东西对人是坏的－如果它不使人沾染与前述品质相反的品质。

8.2 主要的事情在于：不要被打扰，因为所有的事物都是合乎宇宙本性的，很快你就将化为乌有，再也无处可寻，就像赫德里安、奥古斯都那样。其次要聚精会神地注意你的事情，同时记住做一个好人是你的义务，无论人的本性要求什么，做所要求的事而不要搁置；说你看来是最恰当的话，只是要以一种好的气质、以谦虚和毫不虚伪的态度说出来。


8.3 宇宙的本性有这一工作要做，即把这个地方的事物移到那个地方，改变它们，把它们从此带到彼处。所有事物都是变化的，但我们没有必要害怕任何新的东西。所有的事物都是我们熟悉的，而对这些事物的分配也保持着同样。

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《沉思录》卷七10


卷七10

7.36 It is in thy power to live free from all compulsion in the greatest tranquility of mind, even if all the world cry out against thee as much as they choose, and even if wild beasts tear in pieces the members of this kneaded matter which has grown around thee. For what hinders the mind in the midst of all this from maintaining itself in tranquility and in a just judgement of all surrounding things and in a ready use of the objects which are presented to it, so that the judgement may say to the thing which falls under its observation: This thou art in substance (reality), though in men's opinion thou mayest appear to be of a different kind; and the use shall say to that which falls under the hand: Thou art the thing that I was seeking; for to me that which presents itself is always a material for virtue both rational and political, and in a word, for the exercise of art, which belongs to man or God. For everything which happens has a relationship either to God or man, and is neither new nor difficult to handle, but usual and apt matter to work on.




Notes：
apt [adj] 1. suitable or appropriate in the circumstances
              2. likely or having a natural tendency to do something.

              用法：apt to be... e.g.: apt to be forgetful

                    apt to do something e.g.: Babies are apt to put objects into their mouths.
                    apt pupil: a person who has a natural ability to learn and understand  
        
7.37 The gods who are immortal are not vexed because during so long a time they must tolerate continually men such as they are and so many of them bad; and besides this, they also take care of them in all ways. But thou, who art destined to end so soon, art thou wearied of enduring the bad, and this too when thou art one of them?

Notes：
vex [v] vex somebody: to annoy or worry somebody.
7.38 The nature of the An moved to make the universe. But now either everything that takes place comes by way of consequence or continuity; or even the chief things towards which the ruling power of the universe directs its own movement are governed by no rational principle. If this is remembered it will make thee more tranquil in many things



中文翻译：

7.36 在心灵的最大宁静中免除所有压力而生活是在你的力量范围之内，即使全世界的人都尽其所欲地叫喊着反对你；即使野兽把裹着你的这一捏制的皮囊的各个撕成碎片。因为置身于所有阻碍物中的心灵，是在宁静中、在对所有周围的事物的一种正确的判断中，在对提交给它的物体的一种径直运用中坚持自己以致这判断可以对落入它的视线的事物说：你确实存在（是一实体），然而在人们的意见中你可以呈现为另一种不同的模样；这运用也将对落入它手的事物说：你是我正在追求的事物，因为对于我来说，那出现的事物始终是可以用于理智的和政治的德性的质料，一句话，是可以用于那属于人或神的艺术训练的。因为一切发生的事情都或者与神或者与人有一种联系，决不是新的和难于把握的，而是有用的和方便的工作材料。
7.37 不朽的神是不烦恼的，因为他们在如此长的时间里必须不断地忍受这样的人们，忍受他们中的许多恶人，此外，神也从各个方面关心他们。但是，作为注定很快要死去的人，你就厌倦了忍受恶人吗，而且当你是他们中的一个时也是这样？


7.38 大全的本性运动着产生宇宙。而现在发生的一切事物或者是作为结果、或者是作为连续出现的，甚或那宇宙支配力量本身的运动所指向的主要事物也不受理性原则的支配。如果记住这一点，将使你在很多事情中更为宁静。
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卷七09

7.33 In every pain let this thought be present, that there is no dishonour in it, nor does it make the governing intelligence worse, for it does not damage the intelligence either so far as the intelligence is rational or so far as it is social. Indeed in the case of most pains let this remark of Epicurus aid thee, that pain is neither intolerable nor everlasting, if thou bearest in mind that it has its limits, and if thou addest nothing to it in imagination: and remember this too, that we do not perceive that many things which are disagreeable to us are the same as pain, such as excessive drowsiness, and the being scorched by heat, and the having no appetite. When then thou art discontented about any of these things, say to thyself, that thou art yielding to pain.



Notes：
rational [adj] based on reason rather than emotions
【opp】irrational
perceive [v] 1. to notive or become aware of someting
             用法：perceive sth/that/sth to be sth
             e.g.: I perceive a change in his behaviour.
                   2. to understand or think of somebody/something in a particular way.
             e.g.: She did not perceive herself as disabled.


7.34 How do we know if Telauges was not superior in character to Socrates? For it is not enough that Socrates died a more noble death, and disputed more skilfully with the sophists, and passed the night in the cold with more endurance, and that when he was bid to arrest Leon of Salamis, he considered it more noble to refuse, and that he walked in a swaggering way in the streets- though as to this fact one may have great doubts if it was true. But we ought to inquire, what kind of a soul it was that Socrates possessed, and if he was able to be content with being just towards men and pious towards the gods, neither idly vexed on account of men's villainy, nor yet making himself a slave to any man's ignorance, nor receiving as strange anything that fell to his share out of the universal, nor enduring it as intolerable, nor allowing his understanding to sympathize with the affects of the miserable flesh.
7.35 Nature has not so mingled the intelligence with the composition of the body, as not to have allowed thee the power of circumscribing thyself and of bringing under subjection to thyself all that is thy own; for it is very possible to be a divine man and to be recognised as such by no one. Always bear this in mind; and another thing too, that very little indeed is necessary for living a happy life. And because thou hast despaired of becoming a dialectician and skilled in the knowledge of nature, do not for this reason renounce the hope of being both free and modest and social and obedient to God.




中文翻译：

7.33 在任何痛苦中都让这一思想出现，即在这痛苦中并没有耻辱，它并不使支配的理智变坏，因为就理智是理性或社会的而言，它并不损害理智。的确，在很痛苦的时候也可以让伊壁鸠鲁的这些话来帮助你：痛苦不是不可忍受或永远持续的，只要你记住它有它的界限，只要你不在想像中增加什么东西给它，也记住这一点，我们并没有觉察，我们把许多使我们不惬意的事情也感觉为痛苦，像十分瞌睡、燥热和失去胃口。然后当你不满于这些事情时，你就对自己说，我是在遭受痛苦。


7.34 我们怎么知道泰拉格斯在品格上不如苏格拉底优越呢？因为仅下面这些还是不够的：苏格拉底有一更高贵的死；更巧妙地与智者辩论；更能忍耐寒冷的冬夜；当他被命令去逮捕萨拉米的莱昂时，他认为拒绝是更高尚的；他昂首阔步地在街上走过－虽然这一事实人们很可能怀疑其真实性。此外我们还应当探究：苏格拉底拥有一颗什么样的灵魂，是否他能够满足于公正地对待人和虔诚地对待神，不无益地为人们的犯罪苦恼，同时也不使自己屈服于任何人的无知，不把从宇宙降临于他的任何事情看做是奇怪的，不把它作为不可忍受的东西，不允许他的理智与可怜的肉体的爱好发生共鸣。


7.35 自然并没有如此混合你的理智与身体结构，以致不容许你有确定自身的力量和使你自己的一切服从你支配的力量；因为成为一个神圣的人却不被人如此承认是很有可能的。要总是把这牢记在心：过一种幸福生活所需要的东西确实是很少的。不要因为你无望变成一个自然知识领域中的辩证家和能手，就放弃成为一个自由、谦虚、友善和遵从神的人的希望。
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卷七08

7.29 In everything which happens keep before thy eyes those to whom the same things happened, and how they were vexed, and treated them as strange things, and found fault with them: and now where are they? Nowhere. Why then dost thou too choose to act in the same way? And why dost thou not leave these agitations which are foreign to nature, to those who cause them and those who are moved by them? And why art thou not altogether intent upon the right way of making use of the things which happen to thee? For then thou wilt use them well, and they will be a material for thee to work on. Only attend to thyself, and resolve to be a good man in every act which thou doest: and remember...
7.30 Look within. Within is the fountain of good, and it will ever bubble up, if thou wilt ever dig.
7.31 The body ought to be compact, and to show no irregularity either in motion or attitude. For what the mind shows in the face by maintaining in it the expression of intelligence and propriety, that ought to be required also in the whole body. But all of these things should be observed without affectation.
7.32 Every soul, the philosopher says, is involuntarily deprived of truth; consequently in the same way it is deprived of justice and temperance and benevolence and everything of the kind. It is most necessary to bear this constantly in mind, for thus thou wilt be more gentle towards all.




Notes：
deprive [v] ~somebody/something of something
to prevent somebody from having or doing something, especially something important




中文翻译：
7.29 面对发生的一切事情，回忆一下这样一些人，同样的事也曾对他们发生，他们曾是多么烦恼啊，把这些事情看做奇怪的、不满于它们，而现在他们到哪里去了呢？无处可寻。那么你为什么愿意以同样的方式行动呢？你为什么不把这些与本性相歧异的焦虑留那些引起它们并被它们推动的人呢？你为什么不完全专注于利用对你发生的事物的正确方式呢？因为那样你将好好地利用它们，它们将给你的工作提供质料。仅仅倾听自身，在你做的一切行为中都决心做一个好人，记住……

7.30 观照内心。善的源泉是在内心，如果你挖掘，它将汩汩地涌出。

7.31 身体应当是简洁的，无论在活动中还是姿态上都不表现出杂乱无章。因为心灵通过脸容表现的理智和合宜，也应当体现在整个身体之中。但所有这些事情都应当毫不矫揉造作地去做。

7.32 哲学家说，每一灵魂都不由自主地偏离真理，因而也同样不由自主地偏离正义、节制、仁爱和诸如此类的品质。总是把这牢记在心是很有必要的，因为这样你就将对所有人更和蔼。
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卷七07

7.25 Where any work can be done conformably to the reason which is common to gods and men, there we have nothing to fear: for where we are able to get profit by means of the activity which is successful and proceeds according to our constitution, there no harm is to be suspected.7.26 Everywhere and at all times it is in thy power piously to acquiesce in thy present condition, and to behave justly to those who are about thee, and to exert thy skill upon thy present thoughts, that nothing shall steal into them without being well examined.
Notes：
acquiesce [intransitive] ~ (in/to something) (formal) to accept something without arguing, even if you do not really agree with it
7.27 Do not look around thee to discover other men's ruling principles, but look straight to this, to what nature leads thee, both the universal nature through the things which happen to thee, and thy own nature through the acts which must be done by thee. But every being ought to do that which is according to its constitution; and all other things have been constituted for the sake of rational beings, just as among irrational things the inferior for the sake of the superior, but the rational for the sake of one another.7.28 The prime principle then in man's constitution is the social. And the second is not to yield to the persuasions of the body, for it is the peculiar office of the rational and intelligent motion to circumscribe itself, and never to be overpowered either by the motion of the senses or of the appetites, for both are animal; but the intelligent motion claims superiority and does not permit itself to be overpowered by the others. And with good reason, for it is formed by nature to use all of them. The third thing in the rational constitution is freedom from error and from deception. Let then the ruling principle holding fast to these things go straight on, and it has what is its own.

中文翻译：
7.25 在任何工作都能按照符合于神和人的理性做出的地方，也没有任何东西值得我们害怕，因为我们能够通过按我们的结构成功并继续进行的活动而使自己得益，而在这种地方，无疑不会有任何伤害。 7.26 在任何场合的时候，这些都是在你的力量范围之内的：虔诚地默认你现在的条件；公正地对待你周围的人；努力地完善你现在的思想技艺，未经好好考察不让任何东西潜入思想之中。 7.27 你不要环顾四周以发现别人的指导原则，而要直接注意那引导你的本性，注意那通过对你发生的事而表现的宇宙的本性和通过必须由你做的行为而表现的你的本性。而每一在都应当做合乎它的结构的事情，所有别的事物都是为了理性存在物而被构成的，在无理性的事物中低等事物是为了高等事物而存在的，但理性动物是彼此为了对方而存在的。 7.28 那么在人的结构中首要的原则就是友爱的原则。其次是不要屈服于身体的引诱。因为身体只是有理性者和理智活动确定自己范围的特殊场所；不要被感官或嗜欲的运动压倒，因为这两者都是动物的，而理智活动却要取得一种至高无上性，不允许自己被其他运动所凌驾。保持健全的理性，因为它天生是为了运用所有事物而形成的。在理性结构中的第三件事是：摆脱错误和欺骗。那么紧紧把握这些原则的支配能力正直地行进，它就能得到属它所有的。

卷七06

7.21 But, my good friend, reflect whether that which is noble and good is not something different from saving and being saved; for as to a man living such or such a time, at least one who is really a man, consider if this is not a thing to be dismissed from the thoughts: and there must be no love of life: but as to these matters a man must intrust them to the deity and believe what the women say, that no man can escape his destiny, the next inquiry being how he may best live the time that he has to live.
7.22 Look round at the courses of the stars, as if thou wert going along with them; and constantly consider the changes of the elements into one another; for such thoughts purge away the filth of the terrene life.7.23 This is a fine saying of Plato: That he who is discoursing about men should look also at earthly things as if he viewed them from some higher place; should look at them in their assemblies, armies, agricultural labours, marriages, treaties, births, deaths, noise of the courts of justice, desert places, various nations of barbarians, feasts, lamentations, markets, a mixture of all things and an orderly combination of contraries.
7.24 Consider the past; such great changes of political supremacies. Thou mayest foresee also the things which will be. For they will certainly be of like form, and it is not possible that they should deviate from the order of the things which take place now: accordingly to have contemplated human life for forty years is the same as to have contemplated it for ten thousand years. For what more wilt thou see?

中文翻译：

7.21 我的好朋友，且想想那高贵的和善的事情是不是某种与拯救和得救不同的事情；因为对一个生活这么长或那么长一段时间的人、至少是一个真正的人来说，考虑一下，是否这不是一件脱离这种思想的事情：那儿一定不存在对生命的任何爱恋，但关于这些事情，一个人必须把它们托付给神，并相信命运女神所说的，没有谁能逃脱自己的命运，接着要探究的是：他如何才能最好地度过他必须度过的这一段时间。
7.22 环视星球的运动，仿佛你是和它们一起运行，不断地考虑元素的嬗递变化，因为这种思想将濯去尘世生命的污秽。
7.23 这是柏拉图的一个很好的说法：谈论人们的人，也应当以仿佛是从某个更高的地方俯视的方式来观察世事，应当从人们的聚集、军事、农业劳动、婚姻、谈判、生死、法庭的吵闹、不毛之地、各种野蛮民族、饮宴、哀恸、市场、各种事情的混合和各个国家的有秩序的联合来看待他们。
7.24 想想过去，政治霸权的如此巨变。你也可以预见将要发生的事情。因为它们肯定是形式相似的，它们不可能偏离现在发生的事物的秩序轨道，因此思考四十年的人类生活就跟思考一万年的人类生活一样。因为你怎么能看到更多的东西呢？
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Re:连载中 8.24   3至4楼 。 [ 读书笔记 ] 《沉思录》


卷七05

7.17 About fame: Look at the minds of those who seek fame, observe what they are, and what kind of things they avoid, and what kind of things they pursue. And consider that as the heaps of sand piled on one another hide the former sands, so in life the events which go before are soon covered by those which come after.
7.18 From Plato: The man who has an elevated mind and takes a view of all time and of all substance, dost thou suppose it possible for him to think that human life is anything great? it is not possible, he said.- Such a man then will think that death also is no evil.- Certainly not.
7.19 From Plato: But I would make this man a sufficient answer, which is this: Thou sayest not well, if thou thinkest that a man who is good for anything at all ought to compute the hazard of life or death, and should not rather look to this only in all that he does, whether he is doing what is just or unjust, and the works of a good or a bad man.
7.20 For thus it is, men of Athens, in truth: wherever a man has placed himself thinking it the best place for him, or has been placed by a commander, there in my opinion he ought to stay and to abide the hazard, taking nothing into the reckoning, either death or anything else, before the baseness of deserting his post.

中文翻译：
7.17 关于名声：注意那些追求名声的人的同内心，观察他们是什么人，他们避开什么事物，他们追求什么事物。想想那积聚起来的沙堆掩埋了以前的沙，所以在生命中也是先去的事物迅速被后来的事物掩盖。7.18 引自柏拉图：那种有崇高心灵并观照全部时间和整体的人，你想他会认为人的生命是一种伟大的东西吗？那是不可能的，他说。－那么这样一个心灵也不会把死看做是恶，肯定不会。
7.19 引自柏拉图：但是我将给这个人一个满意的回答，这就是：你说得不好，如果你认为一个对所有事情都擅长的人应当计算生或死的可能性，而不是宁愿在他所有做的事情中仅仅注意他是否做得正当，是否做的是一个善良人的工作。7.20 雅典人啊，因为这确实是这样：一个人无论置身于什么地方，都认为那是对他最好的地方，或者是由一个主宰者将他放置的地方。在我看来，他应当逗留在那儿，顺从这偶然，面对他应得的卑贱的职分，不盘算死或任何别的事情。


卷七04

7.13 Direct thy attention to what is said. Let thy understanding enter into the things that are doing and the things which do them.
7.14 Adorn thyself with simplicity and modesty and with indifference towards the things which lie between virtue and vice. Love mankind. Follow God. The poet says that Law rules all.- And it is enough to remember that Law rules all.

Notes：
adorn [v] to make something/somebody look more attractive by decorating it or them with something
7.15 About death: Whether it is a dispersion, or a resolution into atoms, or annihilation, it is either extinction or change.
7.16 About pain: The pain which is intolerable carries us off; but that which lasts a long time is tolerable; and the mind maintains its own tranquility by retiring into itself, and the ruling faculty is not made worse. But the parts which are harmed by pain, let them, if they can, give their opinion about it.


7.13 你要注意所说的话。让你的理解进入正在做的事和做这些事的人的内部。
7.14 用朴实、谦虚以及对与德和恶无关的事物的冷淡来装饰你自己。热爱人类。追随神灵。诗人说，法统治着一切，－记住法统治着一切就足够了。
7.15 关于死亡：它不是一种消散，就是一种化为原子的分解，或者虚无，它或者是毁灭，或者是改变。
7.16 关于痛苦：那不可忍受的痛苦夺去我们的生命，而那长期持续的痛期的痛苦是可以忍受的；心灵通过隐入自身而保持着它自己的宁静，支配的能力并不因此变坏。至于被痛苦损害的（身体）部分，如果它们能够，就让它们表示对痛苦的意见吧。
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Re:连载中 8.24   3至4楼 。 [ 读书笔记 ] 《沉思录》


卷七03

7.9 Nature which governs the whole will soon change all things which thou seest, and out of their substance will make other things, and again other things from the substance of them, in order that the world may be ever new.
7.10 When a man has done thee any wrong, immediately consider with what opinion about good or evil he has done wrong. For when thou hast seen this, thou wilt pity him, and wilt neither wonder nor be angry. For either thou thyself thinkest the same thing to be good that he does or another thing of the same kind. It is thy duty then to pardon him. But if thou dost not think such things to be good or evil, thou wilt more readily be welldisposed to him who is in error.
7.11 Think not so much of what thou hast not as of what thou hast: but of the things which thou hast select the best, and then reflect how eagerly they would have been sought, if thou hadst them not. At the same time however take care that thou dost not through being so pleased with them accustom thyself to overvalue them, so as to be disturbed if ever thou shouldst not have them.
7.12 Wipe out the imagination. Stop the pulling of the strings. Confine thyself to the present. Understand well what happens either to thee or to another. Divide and distribute every object into the causal (formal) and the material. Think of thy last hour. Let the wrong which is done by a man stay there where the wrong was done.


中文翻译：
7.9 支配着整体的理性不久将改变你见到的所有事物，而别的事物将从它们的实体中产生，这些事物又再被另一些事物取代，依此进行，世界就可以永远是新的。7.10 当一个人对你做了什么错事时，马上考虑他是抱一种什么善恶观做了这些错事。因为当你明白了他的善恶观，你将怜悯他，即不奇怪也不生气。因为或者你自己会想与他做的相同的事是善，或者认为另一件同样性质的事是善的，那么宽恕他就是你的义务。但如果你不认为这样的事情是善的或恶的，你将更愿意好好地对待那在错误中的人。
7.11 不要老想着你没有的和已有的东西，而要想着你认为最好的东西，然后思考如果你还未拥有它们，要多么热切地追求它们。同时无论如何要注意，你还没有如此喜爱它们以致使自己习惯于十分尊重它们，这样使你在没有得到它们时就感到烦恼不安。7.12 驱散幻想。不要受它们的牵引。把自己限制在当前。好好地理解对你或是对别人发生的事情，把每一物体划分为原因的（形式的）和质料的。想着你最后的时刻。让一个人所做的错事停留在原处。


卷七02

7.5 The ruling faculty does not disturb itself; I mean, does not frighten itself or cause itself pain. But if any one else can frighten or pain it, let him do so. For the faculty itself will not by its own opinion turn itself into such ways. Let the body itself take care, if it can, that is suffer nothing, and let it speak, if it suffers. But the soul itself, that which is subject to fear, to pain, which has completely the power of forming an opinion about these things, will suffer nothing, for it will never deviate into such a judgement. The leading principle in itself wants nothing, unless it makes a want for itself; and therefore it is both free from perturbation and unimpeded, if it does not disturb and impede itself.

卷七02

7.5 The ruling faculty does not disturb itself; I mean, does not frighten itself or cause itself pain. But if any one else can frighten or pain it, let him do so. For the faculty itself will not by its own opinion turn itself into such ways. Let the body itself take care, if it can, that is suffer nothing, and let it speak, if it suffers. But the soul itself, that which is subject to fear, to pain, which has completely the power of forming an opinion about these things, will suffer nothing, for it will never deviate into such a judgement. The leading principle in itself wants nothing, unless it makes a want for itself; and therefore it is both free from perturbation and unimpeded, if it does not disturb and impede itself.



7.5 支配的能力并不打扰自身，我的意思是：不吓唬自己或造成自身痛苦。但如果有什么别的人能吓唬它或使它痛苦，让他这样做吧。因为这一能力本身并不会被它自己的意见带向这条道路。如果身体能够，让它自己照顾自己不受苦吧，如果它受苦，就让它表现出来吧。而这容易受到恐吓和痛苦的灵魂本身，完全有力量对这些事形成一种意见的灵魂，将不受任何苦，因为它将不会偏向这样一种判断。指导的原则本身除了需要自己之外，再不要任何东西，所以它是免除了打扰，不受阻碍的，只要它不扰乱和阻碍自己。
7.6 有人害怕变化吗？但没有变化什么东西能发生呢？又怎么能使宇宙本性更愉悦或对它更适合呢？木柴不经历一种变化你能洗澡吗？食物不经历一种变化你能得到营养吗？没有变化其他任何有用的东西能够形成吗？你没有看到对于你来说，就像对于宇宙本性来说一样是需要变化的吗？
7.7 爱甚至于那些做错事的人，是人特有的性质。如果当他们做错事时你想到他们是你的同胞，这种情况就发生了，他们是因为无知和不自觉而做错事的，你们都不久就要死去，特别是，做错事者没有造成任何伤害，因为他没有使你的自我支配能力变得比以前要坏。
7.8 对于理性的动物来说，依据本性和依据理智是一回事。
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Re:连载中 8.25   5至6楼 。 [ 读书笔记 ] 《沉思录》


卷六10

6.30 It is in our power to have no opinion about a thing, and not to be disturbed in our soul; for things themselves have no natural power to form our judgements.
6.31 Accustom thyself to attend carefully to what is said by another, and as much as it is possible, be in the speaker's mind.
6.32 If sailors abused the helmsman or the sick the doctor, would they listen to anybody else; or how could the helmsman secure the safety of those in the ship or the doctor the health of those whom he attends?
6.33 To the jaundiced honey tastes bitter, and to those bitten by mad dogs water causes fear; and to little children the ball is a fine thing. Why then am I angry? Dost thou think that a false opinion has less power than the bile in the jaundiced or the poison in him who is bitten by a mad dog?
Notes：
jaundiced [adj]not expecting somebody/something to be good or useful, especially because of experiences that you have had in the past
6.34 What kind of people are those whom men wish to please, and for what objects, and by what kind of acts? How soon will time cover all things, and how many it has covered already.

中文翻译：
6.30 对一件事不发表任何意见，使我们的灵魂不受扰乱，这是在我们力量范围之内的事情，因为事物本身并没有自然的力量形成我们的判断。6.31 使你习惯于仔细地倾听别人所说的话，尽可能地进入说话者的心灵。
6.32 如果水手辱骂舵手或病人辱骂医生，他们还会听任何别的人的意见吗，或者舵手能保证那些在船上的人的安全、医生能保证那些他所诊治的人的健康吗？6.33 对于黄疸病者来说，蜜尝起来是苦的；对于狂犬病患者来说，水会引起恐惧；对于孩子们来说，球是一种好东西。那么我为什么生气呢？你不认为一个错误的意见和黄疸病患者体内的胆汁或狂犬病患者体内的毒素一样有力量吗？
6.34 那么人们希望讨好的人是一种什么样的人呢？是因为什么目的，通过何种行为来讨好他们呢？时间要多么迅速地覆盖一切，而且它已经覆盖了多少东西啊！


卷六08

6.26 When thou wishest to delight thyself, think of the virtues of those who live with thee; for instance, the activity of one, and the modesty of another, and the liberality of a third, and some other good quality of a fourth. For nothing delights so much as the examples of the virtues, when they are exhibited in the morals of those who live with us and present themselves in abundance, as far as is possible. Wherefore we must keep them before us.
6.27 Thou art not dissatisfied, I suppose, because thou weighest only so many litrae and not three hundred. Be not dissatisfied then that thou must live only so many years and not more; for as thou art satisfied with the amount of substance which has been assigned to thee, so be content with the time.
6.28 Let us try to persuade them (men). But act even against their will, when the principles of justice lead that way. If however any man by using force stands in thy way, betake thyself to contentment and tranquility, and at the same time employ the hindrance towards the exercise of some other virtue; and remember that thy attempt was with a reservation, that thou didst not desire to do impossibilities. What then didst thou desire?- Some such effort as this.- But thou attainest thy object, if the things to which thou wast moved are accomplished.
6.29 He who loves fame considers another man's activity to be his own good; and he who loves pleasure, his own sensations; but he who has understanding, considers his own acts to be his own good.


中文翻译：
6.26 当你打算投身快乐时，想想那些和你生活在一起的人的德性，例如某个人的，另一个人的谦虚，第三个人的慷慨，第四个人的某一别的好品质。因为当德性的榜样在与我们一起生活的人身上展示，并就其可能充分地呈现自身时，没有什么能比它们更使人快乐的了。因此我们必须把这些榜样置于我们的面前。
6.27 我猜想，你不会因你体重只有这么些利特内而不是300利特内而不满。 那么，也不要不满于你必定只活这么些年而不是更长时间，因为，正像你满足于分派给你的身体重量，你也满足于分派给你的时间长度。
6.28 让我们努力说服他们（人们）。当正义的原则指向这条路时，要循这条路前行，即使这违背他们的意志。然如果有什么人用强力挡你的路，那么使自己进入满足和宁静，同时利用这些障碍来训练别的德性，记住你的意图是有保留的，你并不欲做不可能的事情。那么你欲望什么呢？－某种像这样的努力。－而如果你被推向的事情被完成了，你就达到了你的目的。
6.29 一个热爱名声的人把另一个人的行动看做是对他自己有利的；那热爱快乐的人也把另一个人的行动看做是对他自己的感官有利的；但有理智的人则把他自己的行为看做是对他自己有利的。
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Re:连载中 8.25   5至7楼 。 [ 读书笔记 ] 《沉思录》


卷六08

6.24 If the gods have determined about me and about the things which must happen to me, they have determined well, for it is not easy even to imagine a deity without forethought; and as to doing me harm, why should they have any desire towards that? For what advantage would result to them from this or to the whole, which is the special object of their providence? But if they have not determined about me individually, they have certainly determined about the whole at least, and the things which happen by way of sequence in this general arrangement I ought to accept with pleasure and to be content with them. But if they determine about nothing- which it is wicked to believe, or if we do believe it, let us neither sacrifice nor pray nor swear by them nor do anything else which we do as if the gods were present and lived with us- but if however the gods determine about none of the things which concern us, I am able to determine about myself, and I can inquire about that which is useful; and that is useful to every man which is conformable to his own constitution and nature. But my nature is rational and social; and my city and country, so far as I am Antoninus, is Rome, but so far as I am a man, it is the world. The things then which are useful to these cities are alone useful to me. Whatever happens to every man, this is for the interest of the universal: this might be sufficient. But further thou wilt observe this also as a general truth, if thou dost observe, that whatever is profitable to any man is profitable also to other men. But let the word profitable be taken here in the common sense as said of things of the middle kind, neither good nor bad.
Notes：
deity [n][countable] a god or goddess

6.25 Think continually that all kinds of men and of all kinds of pursuits and of all nations are dead, so that thy thoughts come down even to Philistion and Phoebus and Origanion. Now turn thy thoughts to the other kinds of men. To that place then we must remove, where there are so many great orators, and so many noble philosophers, Heraclitus, Pythagoras, Socrates; so many heroes of former days, and so many generals after them, and tyrants; besides these, Eudoxus, Hipparchus, Archimedes, and other men of acute natural talents, great minds, lovers of labour, versatile, confident, mockers even of the perishable and ephemeral life of man, as Menippus and such as are like him. As to all these consider that they have long been in the dust. What harm then is this to them; and what to those whose names are altogether unknown? One thing here is worth a great deal, to pass thy life in truth and justice, with a benevolent disposition even to liars and unjust men.
Notes：
orator[n]a person who makes formal speeches in public or is good at public speaking
perishable [adj]likely to decay or go bad quickly
ephemeral [adj] lasting or used for only a short period of time


中文翻译：
6.24 如果神灵对于我，对于必须发生于我的事情，都已经做出了决定，那么他们的决定便是恰当的，因为即便想像一个没有远见的神都是不容易的。至于说加给我伤害，为什么他们会打算那样做呢？因为，那样做对他们，或者对作为他们特别眷顾的对象的整体，会产生什么好处呢？但假如他们对我并没有做出个别决定，他们也一定至少对整体做出了决定，在这个总的安排里依次发生的事情，我应该欣然接受，并且满足。但如果他们完全没有决定－相信这个，乃是一件犯罪的事情，如果我们真相信这个，就让我们不祭祀，也不祈祷，也不对他们发誓，也不做任何别的好像神灵在面前并且同我们生活在一起时我们所做的事情吧－但是，假如神灵没有决定任何牵涉到我们的事情，我就能决定我自己了，就能对有用的事物加以考究了；符合于一个人自己的和社会的，就我是安东尼来说，我的城市与国家是罗马；但就我是一个人来说，我的国家就是这个世界。因此，对于这些城市有用的，对我才是有用的。无论什么事情发生于每一个人，这是为了宇宙的利益的：这可能就足够了。但你要进一步把这视为一个普遍真理，如果你这样做了，那对于任何一个人都有用的东西也就对其他人是有用了。但是在此让"有用"这个词表示像通常说中性的东西那样的意义，也就是说既非好也非坏。6.25 不断地思考，所有种类的人、所有种类的追求和所有的国家都消失了，以致你的思想甚至回溯到腓力斯逊、菲伯斯、奥里更尼安。现在把你的思想转向其他种类的人，转向那你必须退回的地方，那儿有如此多的雄辩家；如此多的高贵哲学家：赫拉克利特、毕达哥拉斯、苏格拉底；如此多的以前时代的英雄，如此多的追随他们的将军，以及暴君；除此之外，还有尤多克乌斯、希帕尔克斯、阿基米德和别的具有巨大天赋、胸襟博大、热爱劳作、多才多艺和充满自信的人，甚至那些嘲弄人的短暂和速朽生命的人，如门尼帕斯及类似于他的人。当想着所有这些时考虑他们都早已化为灰尘。那么，这对他们有什么损害呢，这对那名字完全被人忘地的人们有什么损害呢？在此只有一件事有很高的价值：就是真诚和正直地度过你的一生，甚至对说谎者和不公正的人也持一种仁爱的态度。


卷六07

6.21 Whatever of the things which are not within thy power thou shalt suppose to be good for thee or evil, it must of necessity be that, if such a bad thing befall thee or the loss of such a good thing, thou wilt blame the gods, and hate men too, those who are the cause of the misfortune or the loss, or those who are suspected of being likely to be the cause; and indeed we do much injustice, because we make a difference between these things. But if we judge only those things which are in our power to be good or bad, there remains no reason either for finding fault with God or standing in a hostile attitude to man.
Notes：
befall [v]~ somebody (used only in the third person) (literary) (of something unpleasant): to happen to somebody
        e.g.: They were unaware of the fate that was to befall them.
6.22 We are all working together to one end, some with knowledge and design, and others without knowing what they do; as men also when they are asleep, of whom it is Heraclitus, I think, who says that they are labourers and co-operators in the things which take place in the universe. But men co-operate after different fashions: and even those co-operate abundantly, who find fault with what happens and those who try to oppose it and to hinder it; for the universe had need even of such men as these. It remains then for thee to understand among what kind of workmen thou placest thyself; for he who rules all things will certainly make a right use of thee, and he will receive thee among some part of the co-operators and of those whose labours conduce to one end. But be not thou such a part as the mean and ridiculous verse in the play, which Chrysippus speaks of.
Notes：
hinder [v] to make it difficult for somebody to do something or for something to happen.
6.23 Does the sun undertake to do the work of the rain, or Aesculapius the work of the Fruit-bearer (the earth)? And how is it with respect to each of the stars, are they not different and yet they work together to the same end?



中文翻译：
6.21 如果你假设那不在你力量范围之内的事物对你是好的或坏的，那必然是这样：如果这样一件坏事降临于你或者你丧失了一个好的事物，那你将谴责神灵，也恨那些造成这不幸或损失的人们，或者恨那些被怀疑是其原因的人们；我们的确做了许多不义的事情，因为我们在这些事物之间做出好与坏的区别。但如果我们仅仅判断那在我们力量范围之内的事物为好的或坏的，那就没有理由或者挑剔神灵或者对人抱一种敌意。
6.22 我们都是朝着一个目标而在一起工作的，有些人具有知识和计划，而另一些人却不知道他们在做什么，就像睡眠的人们一样。我想，那是赫拉克利特说的，他说他们在发生于宇宙的事物中是劳动者和合作者。但人们是多少勉强地合作的，甚至那些充分合作的人们，他们也会对那发生的事情和试图反对和阻挠合作的人不满，因为宇宙甚至也需要这样一些人。那么这件事仍然保留给你，即懂得你把自己放在哪种工作者之中，因为那一切事物的主宰者将肯定要正确地用你，他将派你作为使用者和那些其劳作倾向于一个目的的人的一个。但你不要使自己扮演这一角色，正像克内西帕斯所说，扮演一个戏剧中贫乏的可笑的角色。
6.23 太阳承担了雨的工作，或者艾斯库累普承担了果树（大地）的工作吗？那每个星星又是怎样呢，它们是不同的，但它们不还是一起致力于同一目的吗？

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卷六06

6.17 Return to thy sober senses and call thyself back; and when thou hast roused thyself from sleep and hast perceived that they were only dreams which troubled thee, now in thy waking hours look at these (the things about thee) as thou didst look at those (the dreams).
6.18 I consist of a little body and a soul. Now to this little body all things are indifferent, for it is not able to perceive differences. But to the understanding those things only are indifferent, which are not the works of its own activity. But whatever things are the works of its own activity, all these are in its power. And of these however only those which are done with reference to the present; for as to the future and the past activities of the mind, even these are for the present indifferent.
6.19 Neither the labour which the hand does nor that of the foot is contrary to nature, so long as the foot does the foot's work and the hand the hand's. So then neither to a man as a man is his labour contrary to nature, so long as it does the things of a man. But if the labour is not contrary to his nature, neither is it an evil to him.
6.20 Every instrument, tool, vessel, if it does that for which it has been made, is well, and yet he who made it is not there. But in the things which are held together by nature there is within and there abides in them the power which made them; wherefore the more is it fit to reverence this power, and to think, that, if thou dost live and act according to its will, everything in thee is in conformity to intelligence. And thus also in the universe the things which belong to it are in conformity to intelligence.
Notes：
abide [v]
    1 [transitive] can't/couldn't abide somebody/something: to dislike somebody/something so much that you hate having to be with or deal with them
    2 [intransitive] + adverb/preposition (old use or formal): to stay or live in a place.
     e.g.: May joy and peace abide in us all.


中文翻译：
6.17 回到你清醒的感觉，唤回你自身吧；当你从睡眠中醒来，你明白那苦恼你的只是梦幻，现在在你清醒的时刻来看待这些（有关你的事）就像你曾那样看待那些（梦）一样。6.18 我是由一个小小的身体和一个灵魂构成的。所有的事物对于这小小的身体都是漠不相关的，因为它不能感觉出差别。但对于理智来说，只是那些不是它自身活动结果的事物才是漠不相关的。而凡是作为它自身活动结果的事物，都是在它的力量范围之内的。然而，在这些事物中又只有那些现在所做的事是在其力量范围之内，因为对于心灵将来和过去的活动来说，甚至这些现在的事情也是漠不相关的。
6.19 只要脚做脚的工作，手做手的工作，手脚的劳动绝不违反本性。所以，对于一个人来说，只要他做的是一个人的工作，他的工作也绝不违反本性。而如果这工作不违反他的本性，它对这个人来说就决非坏事。6.20 每一个器具、工具、器皿，如果它实现了它被制作的目的，那就是好的，可是制作的人并不在它那里。而在为自然组合的东西里面，制作它们的力量是存在着、停留着；因此，更宜于尊重这一力量，并且想，如果你真是按照它的意志生活和行动，那么你心中的一切也都是符合理性的。而宇宙中那些属于它的事物也都是如此合符理性的。



卷六05

6.15 It is a shame for the soul to be first to give way in this life, when thy body does not give way.
6.16 Take care that thou art not made into a Caesar, that thou art not dyed with this dye; for such things happen. Keep thyself then simple, good, pure, serious, free from affectation, a friend of justice, a worshipper of the gods, kind, affectionate, strenuous in all proper acts. Strive to continue to be such as philosophy wished to make thee. Reverence the gods, and help men. Short is life. There is only one fruit of this terrene life, a pious disposition and social acts. Do everything as a disciple of Antoninus. Remember his constancy in every act which was conformable to reason, and his evenness in all things, and his piety, and the serenity of his countenance, and his sweetness, and his disregard of empty fame, and his efforts to understand things; and how he would never let anything pass without having first most carefully examined it and clearly understood it; and how he bore with those who blamed him unjustly without blaming them in return; how he did nothing in a hurry; and how he listened not to calumnies, and how exact an examiner of manners and actions he was; and not given to reproach people, nor timid, nor suspicious, nor a sophist; and with how little he was satisfied, such as lodging, bed, dress, food, servants; and how laborious and patient; and how he was able on account of his sparing diet to hold out to the evening, not even requiring to relieve himself by any evacuations except at the usual hour; and his firmness and uniformity in his friendships; and how he tolerated freedom of speech in those who opposed his opinions; and the pleasure that he had when any man showed him anything better; and how religious he was without superstition. Imitate all this that thou mayest have as good a conscience, when thy last hour comes, as he had.
Notes：
serenity [a]calm and peaceful
             e.g.: a lake, still and serene in the sunlight.
evacuate [v]
  1 [transitive] to move people from a place of danger to a safer place
      evacuate something Police evacuated nearby buildings.
      evacuate somebody (from…) (to…)
       e.g.: Children were evacuated from London to escape the bombing.
               Families were evacuated to safer parts of the city.
  2 [transitive, intransitive]
      evacuate (something) to move out of a place because of danger, and leave the place empty
       e.g.:  Employees were urged to evacuate their offices immediately.




6.15 这是一个羞愧：当你的身体还没有衰退时，你的灵魂就先在生活中衰退。
6.16 注意你并不是要被造成一个凯撒，你并不是以这种染料染的，以便这样的事情发生。那么使你自己保持朴素、善良、纯洁、严肃、不做作、爱正义、崇敬神灵、和善、温柔、致力于所有恰当的行为吧。不断努力地使自己成为一个哲学希望你成为的人。尊重神灵、帮助他人。生命是短暂的，这一尘世的生命只有一个果实：一个虔诚的精神和友善的行为。做任何事情都要像安东尼的一个信徒一样。记住他在符合理性的每一行为中的坚定一贯，他在所有事情上出的胸怀坦荡，他的虔诚，他面容的宁静，他的温柔，他对虚荣的鄙视，他对理解事物的努力；他如何经手每一件事情都先行仔细的考察并达到清楚的理解；他如何忍受那些不公正地责备他的人而不反过来责备他们；他从不仓促行事，不信谣言诽谤；他是一个关于方法和行为的十分精细的考察者，不对愤怒的民众让步，不胆怯，不多疑，不诡辩；在住处、眠床、衣服、食物和仆人方面，很少一点东西就能使他满足；记住他如何能够靠他节俭的一餐而支持到夜晚，甚至除了在通常的时刻之外不需要任何休息来放松一下自己，记住他在友谊中的坚定性和一致性，他如何容忍反对他意见的人的言论自由，当有人向他展示较好的事情时他获得的快乐，他的不掺任何迷信的宗教气质。要模仿所有这些品行以使你能在你最后的时刻来临时，拥有一颗和他一样好的良心。
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卷六04

6.11 Consider how many things in the same indivisible time take place in each of us, things which concern the body and things which concern the soul: and so thou wilt not wonder if many more things, or rather all things which come into existence in that which is the one and all, which we call Cosmos, exist in it at the same time.6.12 If any man should propose to thee the question, how the name Antoninus is written, wouldst thou with a straining of the voice utter each letter? What then if they grow angry, wilt thou be angry too? Wilt thou not go on with composure and number every letter? just so then in this life also remember that every duty is made up of certain parts. These it is thy duty to observe and without being disturbed or showing anger towards those who are angry with thee to go on thy way and finish that which is set before thee.
6.13 How cruel it is not to allow men to strive after the things which appear to them to be suitable to their nature and profitable! And yet in a manner thou dost not allow them to do this, when thou art vexed because they do wrong. For they are certainly moved towards things because they suppose them to be suitable to their nature and profitable to them.- But it is not so.- Teach them then, and show them without being angry.6.14 Death is a cessation of the impressions through the senses, and of the pulling of the strings which move the appetites, and of the discursive movements of the thoughts, and of the service to the flesh.

中文翻译：
6.11 考虑一下在一段不可划分的时间里，有多少关系到身体和灵魂的事情对我们每一个人发生，那么你就不要奇怪，在同样的时间里，有更多甚至所有的事物都在那既是一又是全的、我们称之为宇宙的东西中产生和存在。6.12 如果有人向你提出这个问题，"安东尼"这个名字是怎样写呢？你将不耐烦地说出每一字母么？而如果他们变得愤怒，你也对他们愤怒吗？你不镇定地继续一个个说出每一个字母么？那么在生活中也正是这样，也要记住每一义务都是由某些部分组成的。遵循它们就是你的义务，不要烦恼和生气地对待那些生你气的人，继续走你的路，完成摆在你前面的工作。
6.13 不允许人们努力追求那些在他们看来是适合他们本性的和有利的事物，是多么残忍啊！但当你因他们行恶而烦恼时，还是要以某种方式不允许他们做这些事。他们被推动做这些事确实是因为他们假设这些事是适合于他们本性的，是对他们有利的，然而情况不是这样。那么教育他们吧，平静地向他们展示他们的错误。6.14 死亡是感官印象的中止、是欲望系列的中断，是思想的散漫运动的停息，是对肉体服务的结束。

卷六03

6.7 In the gymnastic exercises suppose that a man has torn thee with his nails, and by dashing against thy head has inflicted a wound. Well, we neither show any signs of vexation, nor are we offended, nor do we suspect him afterwards as a treacherous fellow; and yet we are on our guard against him, not however as an enemy, nor yet with suspicion, but we quietly get out of his way. Something like this let thy behaviour be in all the other parts of life; let us overlook many things in those who are like antagonists in the gymnasium. For it is in our power, as I said, to get out of the way, and to have no suspicion nor hatred.
Notes：
vexation [n]1. the state of feeling upset or annoyed.
                 2. a thing that upsets or annoys you.
treacherous [a]1. that cannot be trusted; intending to harm you.
                      2. dangerous, especially when seeming safe.
6.8 If any man is able to convince me and show me that I do not think or act right, I will gladly change; for I seek the truth by which no man was ever injured. But he is injured who abides in his error and ignorance.6.9 I do my duty: other things trouble me not; for they are either things without life, or things without reason, or things that have rambled and know not the way.
6.10 As to the animals which have no reason and generally all things and objects, do thou, since thou hast reason and they have none, make use of them with a generous and liberal spirit. But towards human beings, as they have reason, behave in a social spirit. And on all occasions call on the gods, and do not perplex thyself about the length of time in which thou shalt do this; for even three hours so spent are sufficient.
6.11 考虑一下在一段不可划分的时间里，有多少关系到身体和灵魂的事情对我们每一个人发生，那么你就不要奇怪，在同样的时间里，有更多甚至所有的事物都在那既是一又是全的、我们称之为宇宙的东西中产生和存在。
6.12 如果有人向你提出这个问题，"安东尼"这个名字是怎样写呢？你将不耐烦地说出每一字母么？而如果他们变得愤怒，你也对他们愤怒吗？你不镇定地继续一个个说出每一个字母么？那么在生活中也正是这样，也要记住每一义务都是由某些部分组成的。遵循它们就是你的义务，不要烦恼和生气地对待那些生你气的人，继续走你的路，完成摆在你前面的工作。6.13 不允许人们努力追求那些在他们看来是适合他们本性的和有利的事物，是多么残忍啊！但当你因他们行恶而烦恼时，还是要以某种方式不允许他们做这些事。他们被推动做这些事确实是因为他们假设这些事是适合于他们本性的，是对他们有利的，然而情况不是这样。那么教育他们吧，平静地向他们展示他们的错误。
6.14 死亡是感官印象的中止、是欲望系列的中断，是思想的散漫运动的停息，是对肉体服务的结束。
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卷六03

6.7 In the gymnastic exercises suppose that a man has torn thee with his nails, and by dashing against thy head has inflicted a wound. Well, we neither show any signs of vexation, nor are we offended, nor do we suspect him afterwards as a treacherous fellow; and yet we are on our guard against him, not however as an enemy, nor yet with suspicion, but we quietly get out of his way. Something like this let thy behaviour be in all the other parts of life; let us overlook many things in those who are like antagonists in the gymnasium. For it is in our power, as I said, to get out of the way, and to have no suspicion nor hatred.
Notes：
vexation [n]1. the state of feeling upset or annoyed.
                 2. a thing that upsets or annoys you.
treacherous [a]1. that cannot be trusted; intending to harm you.
                      2. dangerous, especially when seeming safe.
6.8 If any man is able to convince me and show me that I do not think or act right, I will gladly change; for I seek the truth by which no man was ever injured. But he is injured who abides in his error and ignorance.
6.9 I do my duty: other things trouble me not; for they are either things without life, or things without reason, or things that have rambled and know not the way.
6.10 As to the animals which have no reason and generally all things and objects, do thou, since thou hast reason and they have none, make use of them with a generous and liberal spirit. But towards human beings, as they have reason, behave in a social spirit. And on all occasions call on the gods, and do not perplex thyself about the length of time in which thou shalt do this; for even three hours so spent are sufficient.

中文翻译：
6.7 假设在体育竟技中一个人的指甲抠伤了你的皮肤，或者在冲撞到你的头时使你受了伤，那好，我们不会有什么神经质的表现，不会以为他要杀我们，我们也不会随后怀疑他是一个背信弃义的伙伴；我们虽然还是防范他范他，但无论如何不是作为一个敌人，也不带猜疑，而是平静地让开。你在你生活的所有别的方面也这样做吧，让我们不要对那些好比是体育场上的对手一样的人们多心吧。因为，正如我所说的，不抱任何猜疑或仇恨地让开路在我的力量范围之内。
6.8 如果有人能够使我相信向我展示我没有正确地思考和行动，我将愉快地改变自己；因为我寻求真理，而任何人都不会受到真理的伤害。而那保留错误和无知的人却要因此受到伤害。
6.9 我履行我的义务，其他的事物不会使我苦恼，因为它们或者是没有生命的物体，或者是没有理性的事物，或者是误入歧途或不明道路的存在。
6.10 对于那没有理性的动物和一般的事物和对象，由于你有理性而它们没有，你要以一种大方和慷慨的精神对待它们。而对于人来说，由于他们有理性，你要以一种友爱的精神对待他们。在所有的场合都要祷告神灵，不要困窘于你将花多长时间做这事，因为即使如此化去三小时也是足够的。



卷六02

6.4 When thou hast been compelled by circumstances to be disturbed in a manner, quickly return to thyself and do not continue out of tune longer than the compulsion lasts; for thou wilt have more mastery over the harmony by continually recurring to it.
6.5 Most of the things which the multitude admire are referred to objects of the most general kind, those which are held together by cohesion or natural organization, such as stones, wood, fig-trees, vines, olives. But those which are admired by men who are a little more reasonable are referred to the things which are held together by a living principle, as flocks, herds. Those which are admired by men who are still more instructed are the things which are held together by a rational soul, not however a universal soul, but rational so far as it is a soul skilled in some art, or expert in some other way, or simply rational so far as it possesses a number of slaves. But he who values rational soul, a soul universal and fitted for political life, regards nothing else except this; and above all things he keeps his soul in a condition and in an activity conformable to reason and social life, and he co-operates to this end with those who are of the same kind as himself.
Notes：
cohesion [n]1. the act or state of keeping together
                  2. the force causing molecules of the same substance to stick together.
6.6 How strangely men act. They will not praise those who are living at the same time and living with themselves; but to be themselves praised by posterity, by those whom they have never seen or ever will see, this they set much value on. But this is very much the same as if thou shouldst be grieved because those who have lived before thee did not praise thee.
Notes：
posterity [n] all the people who will live in the future.




中文翻译：
6.4 当你在某种程度上因环境所迫而烦恼时，迅速地转向你自己，一旦压力消失就不要再继续不安，因为你将通过不断地再回到自身而达到较大的和谐。
6.5 群众赞颂的许多事物都属于最一般的物体，是一些通过凝聚力或自然组织结为一体的东西，例如石料、木料、无花果树、葡萄树和橄榄树。而那些具有较多理性人们赞扬的事物则可归之于被一个生命原则结为一体的东西，如羊群、兽群。那些更有教养的人们赞扬的事物则是被一个理性的灵魂结为一体的事物，但这还不是一个普遍的灵魂，而只是在经过某种技艺训练或以别的方式训练过的范围内是理性的，或者仅仅是就它拥有一些奴隶而言是理性的。而那高度尊重一个理性灵魂，一个普遍的适合于政治生活的灵魂的人却除了下面的事以外不看重任何事情：他超越于所有事物之上，他的灵魂保持在符合理性和社会生活的一种状态和活动之中，他和那些像他一样的人合作达到这一目的。
6.6 人们的行为是多么奇怪啊：他们不赞扬那些与自己同时代，与自己一起生活的人，而又把使自己被后代赞扬，被那些他们从未见过或永不会见到的人的赞扬看得很重。而这就像你竟然因为生活在你前面的人没有赞扬你而感到悲哀一样可笑之至。
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Re:连载中 8.27   8至11楼 。 [ 读书笔记 ] 《沉思录》


卷六01

6.1 THE substance of the universe is obedient and compliant; and the reason which governs it has in itself no cause for doing evil, for it has no malice, nor does it do evil to anything, nor is anything harmed by it. But all things are made and perfected according to this reason.
6.2 Let it make no difference to thee whether thou art cold or warm, if thou art doing thy duty; and whether thou art drowsy or satisfied with sleep; and whether ill-spoken of or praised; and whether dying or doing something else. For it is one of the acts of life, this act by which we die: it is sufficient then in this act also to do well what we have in hand.
6.3 The universe is either a confusion, and a mutual involution of things, and a dispersion; or it is unity and order and providence. If then it is the former, why do I desire to tarry in a fortuitous combination of things and such a disorder? And why do I care about anything else than how I shall at last become earth? And why am I disturbed, for the dispersion of my elements will happen whatever I do. But if the other supposition is true, I venerate, and I am firm, and I trust in him who governs.
Notes：
tarry [v](old use or literary)to stay in a place, especially when you ought to leave; to delay coming to or going from a place.


中文翻译：
6.1 宇宙的实体是忠顺和服从的，那支配着它的理性自身没有任何原因行恶，因为它毫无恶意，它也不对任何事物行恶，不损害任何事物。而所有的事物都是根据这一理性而创造而完善的。6.2 如果你在履行你的职责，那么不管你是冻馁还是饱暖、嗜睡还是振作，被人指责还是被人赞扬，垂死还是做别的什么事情，让它们对你都毫无差别。因为这是生活中的活动之一，我们赴死要经过这一活动，那么在这一活动中做好我们手头要做的事就足够了。
6.3 宇宙要么是一种混乱，一种诸多事物的相互缠结和分散；要么是统一、秩序和神意。如果前者是真，为什么我愿意留在一种各事物的偶然结合和这样一种无秩序中呢？为什么我除了关心我最终将怎样化为泥土之外还关心别的事情呢？为什么我要因为不管我做什么我的元素最终都是要分解的而烦扰自己呢？而如果后者是真，我便崇拜、坚定地信任那主宰者。


卷五09

5.20 Soon, very soon, thou wilt be ashes, or a skeleton, and either a name or not even a name; but name is sound and echo. And the things which are much valued in life are empty and rotten and trifling, and like little dogs biting one another, and little children quarrelling, laughing, and then straightway weeping. But fidelity and modesty and justice and truth are fled up to Olympus from the wide-spread earth. What then is there which still detains thee here? If the objects of sense are easily changed and never stand still, and the organs of perception are dull and easily receive false impressions; and the poor soul itself is an exhalation from blood. But to have good repute amidst such a world as this is an empty thing. Why then dost thou not wait in tranquility for thy end, whether it is extinction or removal to another state? And until that time comes, what is sufficient? Why, what else than to venerate the gods and bless them, and to do good to men, and to practise tolerance and self-restraint; but as to everything which is beyond the limits of the poor flesh and breath, to remember that this is neither thine nor in thy power.
Notes：
detain [v]~sb.
          1. to keep sb. in an official place, such as a police station, a prison or a hospital, and prevent them from leaving.
          2. (formal) to delay sb. or prevent them from going somewhere.
             e.g.: I'm sorry-he'll be late; he's detained at a meeting.
venerate [v] ~ sb./sth. (as sth.) (formal)
           to have and show a lot of respect for sb./sth., especially sb./sth. that is considered to be holy or very important.
             e.g.: The monk was subsequently venerated as a saint.
5.21 Thou canst pass thy life in an equable flow of happiness, if thou canst go by the right way, and think and act in the right way. These two things are common both to the soul of God and to the soul of man, and to the soul of every rational being, not to be hindered by another; and to hold good to consist in the disposition to justice and the practice of it, and in this to let thy desire find its termination.





中文翻译：
5.20 很快，你就将化为灰尘，或者一具骷髅，一个名称，甚至连名称也没有，而名称只是声音和回声。那在生活中被高度重视的东西是空洞的、易朽和琐屑的，像小狗一样互相撕咬，小孩子们争吵着、笑着，然后又马上哭泣。但忠诚、节制、正义和真理却：从宽广的大地飞向奥林匹斯山。如果感觉的对象是容易变化的，从不保持静止；知觉器官是迟钝的，容易得到错误的印象；可怜的灵魂本身是从血液的一种嘘气，那么还有什么使你滞留在此呢？是为了在这样一个空洞的世界里有一个好名声。那么你为什么不安静地等着你的结局，不论它是死亡还是迁徙到另一国家呢？直到那一时刻来临，怎样才是足够的呢？难道不就是崇敬和赞美神灵，对人们行善，实行忍耐和节制；至于那么在可怜的肉体和呼吸之外的一切事物，要记住它们既不是属于你的也不是你力所能及的。
5.21 如果你能走正确的道路，正确地思考和行动，你就能在一种幸福的平静流动中度过一生。这两件事对于神的灵魂和人的灵魂，对于理性存在的灵魂都是共同的，不要受别的事情打扰。好好地坚持正义的气质并实行正义，这样你就能消除你的欲望。
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Re:连载中 8.27   8至11楼 。 [ 读书笔记 ] 《沉思录》



卷五08

5.17 Think of the universal substance, of which thou hast a very small portion; and of universal time, of which a short and indivisible interval has been assigned to thee; and of that which is fixed by destiny, and how small a part of it thou art.
5.18 Let the part of thy soul which leads and governs be undisturbed by the movements in the flesh, whether of pleasure or of pain; and let it not unite with them, but let it circumscribe itself and limit those affects to their parts. But when these affects rise up to the mind by virtue of that other sympathy that naturally exists in a body which is all one, then thou must not strive to resist the sensation, for it is natural: but let not the ruling part of itself add to the sensation the opinion that it is either good or bad.
Notes：
circumscribe [v]~ sth
                   1. [often passive](formal) to limit sb./sth's freedom,rights, power, etc.
                   2. (technical) to draw a circle around another shape.
                  [n](uncountable)
5.19 Why do unskilled and ignorant souls disturb him who has skill and knowledge? What soul then has skill and knowledge? That which knows beginning and end, and knows the reason whichpervades all substance and through all time by fixed periods (revolutions) administers the universe.
Notes：
pervade [v]~ something (formal)
              to spread through and be noticeable in every part of something

5.17 想想普遍的实体，你只占有它很少的一部分；想想普遍的时间，你只分到它一个短暂和不可分的间隔；想想那被命运所确定的东西，你是它多么小的一部分。
5.18 让你的灵魂中那一指导和支配的部分不受肉体活动的扰乱吧，无论那是快乐还是痛苦；让它不要与它们统一起来，而是让它自己限定自己，让那些感受局限于它们自身而不影响灵魂。而当这些感情通过那自然地存在于作为一个整体的身体之中的别的同情而出现于心灵之中时，那么你决不要拼命抵制这感觉，因为它是自然的，而是不要让自身的支配部分对这一感觉加上认为它是好的或坏的意见。
5.19 无能和无知的灵魂怎么会打扰有能力和有知识的人呢？那么什么灵魂有能力和有知识呢？那知道开端和结尾的，知道那隐涵在整个实体和在全部时间中以确定的时代（变革）管理着宇宙的理性的灵魂。



卷五07

5.14 Reverence that which is best in the universe; and this is that which makes use of all things and directs all things. And in like manner also reverence that which is best in thyself; and this is of the same kind as that. For in thyself also, that which makes use of everything else, is this, and thy life is directed by this.
Notes：
reverence [n]~(for somebody/something) (formal) a feeling of great respect or admiration for somebody/something
                e.g.:The poem conveys his deep reverence for nature.
5.15 That which does no harm to the state, does no harm to the citizen. In the case of every appearance of harm apply this rule: if the state is not harmed by this, neither am I harmed. But if the state is harmed, thou must not be angry with him who does harm to the state. Show him where his error is.
5.16 Often think of the rapidity with which things pass by and disappear, both the things which are and the things which are produced. For substance is like a river in a continual flow, and the activities of things are in constant change, and the causes work in infinite varieties; and there is hardly anything which stands still. And consider this which is near to thee, this boundless abyss of the past and of the future in which all things disappear. How then is he not a fool who is puffed up with such things or plagued about them and makes himself miserable? for they vex him only for a time, and a short time.
Notes：
puff [v]1  to smoke a cigarette, pipe, etc
           2 to make smoke or steam blow out in clouds; to blow out in clouds
           3  (+ speech) (informal) to breathe loudly and quickly, especially after you have been running
           4 [intransitive] + adverb/preposition to move in a particular direction, sending out small clouds of smoke or steam
  IDIOMS
be puffed up with pride, etc.: to be too full of pride, etc
e.g.: He felt grown-up, puffed up with self-importance.
puff and pant (also puff and blow, informal) to breathe quickly and loudly through your mouth after physical effort
e.g.: Eventually, puffing and panting, he arrived at the gate.



5.14 尊重那宇宙中最好的东西，这就是利用和指引所有事物的东西。同样，也要尊重你自身中最好的东西，它具有跟上面所说的同样的性质。因为那利用别的一切事物的东西也在你自身中，你的生活受它指导。
5.15 那不损害国家的事情，也不会损害公民。对所有看来是损害的现象都来应用这一规则：如果国家不受其损害，那我也没有受到损害。但如果国家被损害，你不要对损害国家的人愤怒，而是向他展示他的错误。
5.16 经常想想那存在的事物和被产生的事物变化和消失得多么迅速。因为实体就像一条湍急地流动的河，事物的活动处在不断的变化之中，各种原因也在无限的变化之中起作用，几乎没有什么是保持静止的。考虑那接近于你的东西，那所有事物都消失于其中的过去和未来的无尽深渊。那么，那自得于这些事物或为它们发愁、把自己弄得很悲惨的人不是很傻吗？因为这些事物仅仅烦扰他一段时间，一段短暂的时间。
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Re:连载中 8.27   8至11楼 。 [ 读书笔记 ] 《沉思录》



卷五06

5.11 Such as are thy habitual thoughts, such also will be the character of thy mind; for the soul is dyed by the thoughts. Dye it then with a continuous series of such thoughts as these: for instance, that where a man can live, there he can also live well. But he must live in a palace;- well then, he can also live well in a palace. And again, consider that for whatever purpose each thing has been constituted, for this it has been constituted, and towards this it is carried; and its end is in that towards which it is carried; and where the end is, there also is the advantage and the good of each thing. Now the good for the reasonable animal is society; for that we are made for society has been shown above. Is it not plain that the inferior exist for the sake of the superior? But the things which have life are superior to those which have not life, and of those which have life the superior are those which have reason.
Notes：
dye [v] to change the colour of something, especially by using a special liquid or substance
5.12 To seek what is impossible is madness: and it is impossible that the bad should not do something of this kind.
5.13 Nothing happens to any man which he is not formed by nature to bear. The same things happen to another, and either because he does not see that they have happened or because he would show a great spirit he is firm and remains unharmed. It is a shame then that ignorance and conceit should be stronger than wisdom.
Notes：

conceit [n]1 [uncountable] (disapproving) too much pride in yourself and what you do
                2 [countable] (formal) an artistic effect or device, especially one that is very clever or tries to be very clever but does not succeed
                  e.g.:The ill-advised conceit of the guardian angel dooms the film from the start.
                         The director's brilliant conceit was to film this tale in black and white.
                3 (technical) a clever expression in writing or speech that involves a comparison between two things
5.11 你惯常的思想要像这样，你心灵的品格也要是这样，因为灵魂是由思想来染色的。那么用一系列这样的思想染你的灵魂：例如，在一个人能够生存的地方，他也能在那里生活得很好。他必须住在一个宫殿里吗，那好，他在一个宫殿中也能生活得很好。再考虑每一事物无论是为了什么目的构成的，它的构成都是为着这一目的的，它都被带往这一目的；它的目的是朝着它被带住的方向的，在那目的所在的地方，也存在着每一事物的利益和善：那么理性动物的善就在于社会，因为我们是为社会而造的，这已在前面说明过了。低等的东西是为高等的东西存在的，这不是很明白吗？而有生命的存在都是优越于无生命的存在的，而在有生命的存在里最优越的又是那有理性的存在。
5.12 寻求不可能的事情是一种发疯，而恶人不做这种事情是不可能的。
5.13 没有什么一个人天性不可忍受的事情对那个人发生。同样的事情发生于另一个人，或是因为他没看到它们的发生，或是因为他表现一种伟大的精神而使他保持坚定和不受伤害。那么无知和欺瞒竟然压倒智慧就是一种羞愧。




卷五05

5.9 Reason and the reasoning art (philosophy) are powers which are sufficient for themselves and for their own works. They move then from a first principle which is their own, and they make their way to the end which is proposed to them; and this is the reason why such acts are named catorthoseis or right acts, which word signifies that they proceed by the right road.
Notes：
catorthoseis 词典中似乎没有这个词，不过不妨碍我们理解其意思，就是“right acts”。
5.9 None of these things ought to be called a man's, which do not belong to a man, as man. They are not required of a man, nor does man's nature promise them, nor are they the means of man's nature attaining its end. Neither then does the end of man lie in these things, nor yet that which aids to the accomplishment of this end, and that which aids towards this end is that which is good. Besides, if any of these things did belong to man, it would not be right for a man to despise them and to set himself against them; nor would a man be worthy of praise who showed that he did not want these things, nor would he who stinted himself in any of them be good, if indeed these things were good. But now the more of these things a man deprives himself of, or of other things like them, or even when he is deprived of any of them, the more patiently he endures the loss, just in the same degree he is a better man.
Notes：
despise [v]~ somebody/something (not used in the progressive tenses): to dislike and have no respect for somebody/something
近义词辨析：
These words all mean to have a strong feeling of dislike for somebody/something.
hate to have a strong feeling of dislike for somebody/something. Although hate is generally a very strong verb, it is also commonly used in spoken or informal English to talk about people or things that you dislike in a less important way, for example a particular type of food: He hates violence in any form. ◇ I've always hated cabbage.
dislike (rather formal) to not like somebody/something. Dislike is a rather formal word; it is less formal, and more usual, to say that you don't like somebody/something, especially in spoken English: I don't like it when you phone me so late at night.
can't stand (rather informal) used to emphasize that you really do not like somebody/something: I can't stand his brother. ◇ She couldn't stand being kept waiting.
despise to dislike and have no respect for somebody/something: He despised himself for being so cowardly.
can't bear used to say that you dislike something so much that you cannot accept or deal with it: I can't bear having cats in the house.
can't stand or can't bear?
In many cases you can use either word, but can't bear is slightly stronger and slightly more formal than can't stand.
stint [n]~(as something) a period of time that you spend working somewhere or doing a particular activity.



中文翻译：
5.9 理智和推理艺术（哲学）对于它们自身和自身的工作是一种自足的力量。它们是从一个属于它们自己的第一原则起动的，它们开辟它们的道路直到那规定给它们的终点；这就是为什么这种活动被称为正确活动的原因，这个词表示它们是沿着正确的道路行进的。
5.10 这些事物决不应当被称为是一个人的东西，它们不属于一个作为人的人。它们不需要人，人的本性也不允诺产生它们，它们也不是人的本性达到其目的的手段。因而人的目的并不在这些事物之中，那有助于达到这一目的的东西也不在这些事物之中，帮助对准这一目的的东西就是那好的东西。此外，如果这些事情中有什么确属于人，一个人轻视和反对它们就是不对的，那表现出他不想要这些事情的人也就不值得赞扬，如果这些事物的确是好的，那么不介入它们的人也就不是好的。但是现在，一个人使自己丧失这些事物或类似事物愈多，甚至他被剥夺这些事物，他倒愈能耐心地忍受这损失，并在同样的程度上是一个更好的人。
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Re:连载中 8.28   12至14楼 。 [ 读书笔记 ] 《沉思录》


卷五04

5.7 What kind of things those are which appear good to the many, we may learn even from this. For if any man should conceive certain things as being really good, such as prudence, temperance, justice, fortitude, he would not after having first conceived these endure to listen to anything which should not be in harmony with what is really good. But if a man has first conceived as good the things which appear to the many to be good, he will listen and readily receive as very applicable that which was said by the comic writer. Thus even the many perceive the difference. For were it not so, this saying would not offend and would not be rejected in the first case, while we receive it when it is said of wealth, and of the means which further luxury and fame, as said fitly and wittily. Go on then and ask if we should value and think those things to be good, to which after their first conception in the mind the words of the comic writer might be aptly applied- that he who has them, through pure abundance has not a place to ease himself in.
Notes：
prudence [adj] sensible and careful when you make judgements and decisions; avoiding unnecessary risks
5.8 I am composed of the formal and the material; and neither of them will perish into non-existence, as neither of them came into existence out of non-existence. Every part of me then will be reduced by change into some part of the universe, and that again will change into another part of the universe, and so on for ever. And by consequence of such a change I too exist, and those who begot me, and so on for ever in the other direction. For nothing hinders us from saying so, even if the universe is administered according to definite periods of revolution.


中文翻译：
5.7 我们甚至可以从这个问题学习－即那些在许多人看来是好的事物是一种什么样的事物呢？因为，如果有人把诸如明智、节制、正义、坚定这样一些事情视做真正好的，他在首先抱有这种认识之后就将不耐烦听任何与真正好的东西相抵牾的事情。但如果一个人首先把那多数人认为好的东西理解为好的，那么他就可能把喜剧作家所说的东西作为真正适合的东西来倾听并欣然接受。这样，甚至多数人也觉出这差别。因为如果不是这样，当我们听到有关财富、有关促进奢侈和名声的手段的巧妙和机智的说法时，就不会觉得刺耳也不会从一开始就加以拒绝了。那么，接着问问我们自己，你是否重视这些事物，是否认为它们是好的？是否在心里抱有对它们的既定看法之后喜剧作家的话还可以恰当地应用于它们－那占有它们的人，由于纯粹的富足却没有办法使自己得到安宁。
5.8 我是由形式和质料组成的，它们都不会消逝为非存在，正像它们都不可能由非存在变为存在一样。那么我的每一部分就都将被变化带回到宇宙的某一部分，并将再变为宇宙的另一部分，如此永远生生不息。我也是通过这样一种变化的结果而存在，那些生我的人也是，如此可以按另一方向永远追溯下去。因为没有什么使我不这样说，即使宇宙是根据无数变革的时代所管理的。



卷五03

5.5 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.
Notes：
filthy [adj] 1. very dirty and unpleasant
                2. very rude and offensive and usually connected with sex.
                3. (informal) showing anger
                4. cold and wet
flux [n] 1. continuous movement and change
            2. a flow; an act of flowing
vex [v] to annoy or worry somebody
5.6 About what am I now employing my own soul? On every occasion I must ask myself this question, and inquire, what have I now in this part of me which they call the ruling principle? And whose soul have I now? That of a child, or of a young man, or of a feeble woman, or of a tyrant, or of a domestic animal, or of a wild beast?
Notes：
tyrant [n] a person who has complete power in a country and uses it in a cruel and unfair way


中文翻译：
5.5 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。
5.6 我现在要把我自己的灵魂用于什么事情上呢？在任何场合我都必须问自己这个问题，我在我的这一被称为支配原则的部分中拥有什么呢？我现在拥有谁的灵魂呢？是一个孩子的灵魂？抑或一个年青人、一个软弱的妇人、一个暴君、一个家畜、一个野兽的灵魂？
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Re:连载中 8.28   12至14楼 。 [ 读书笔记 ] 《沉思录》



卷五02

5.3 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.
5.4 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?
Notes：
drench [v][often passive] ~sb/sth (in/with) to make sb/sth completely wet
           e.g.:We were caught in the storm and got drenched to the skin.


中文翻译：
5.3 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。
5.4 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？


卷五01
小编语：看着下面第一段，对于处于期末紧张复习阶段的小编来说真的是……这大冬天的，被窝多暖啊，多不想起来啊，可是自习教室或者图书馆一大早就爆满了，真纠结啊。
5.1 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 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?
5.2 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.
Notes：
superfluous [adj] more than you need or want.
               e.g.:She gave him a look that made words superfluous.
   →superfluity [n]
      superfluously [adv]

中文翻译：
5.1 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？
5.2 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。
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Re:连载中 8.28   12至14楼 。 [ 读书笔记 ] 《沉思录》

卷四：任何行为都不要无目的的做出12
小编语：那许多事情，归根结底都是出于对死亡的恐惧罢了。
4.26 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.
4.26 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.
Notes：
这段话说得多么坚定有力！
ephemeral [adj] lasting or used for only a short period of time.


中文翻译：
4.26 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。
4.27 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。



卷四：任何行为都不要无目的的做出11
小编语：时间是条湍急的河流……
4.23 It is no evil for things to undergo change, and no good for things to subsist in consequence of change.
Notes：
subsist [v]~on sth to manage to stay alive, especially with limited food or money.
4.24 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.
4.25 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.

中文翻译：
4.23 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。
4.24 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。
4.25 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。
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Re:连载中 8.29   15至17楼 。 [ 读书笔记 ] 《沉思录》


卷四：任何行为都不要无目的的做出11
小编语：时间是条湍急的河流……
4.23 It is no evil for things to undergo change, and no good for things to subsist in consequence of change.
Notes：
subsist [v]~on sth to manage to stay alive, especially with limited food or money.
4.24 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.
4.25 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.

中文翻译：
4.23 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。
4.24 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。
4.25 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。
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你看。我们终究还是免不了别离。
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Re:连载中 8.29   15至17楼 。 [ 读书笔记 ] 《沉思录》


卷四：任何行为都不要无目的的做出10
4.20 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.
Notes：
whirl [v]
        1.to move, or make somebody/something move, around quickly in a circle or in a particular direction
        2.if your mind, thoughts, etc. whirl, you feel confused and excited and cannot think clearly
4.21 Everything is only for a day, both that which remembers and that which is remembered.
4.22 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.


中文翻译：
4.20 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。4.21 一切都只是持续一天，那记忆者和那被记忆的东西。
4.22 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。


卷四：任何行为都不要无目的的做出09
小编语：怪不得小编我活得一点都不“宁静”，因为学了太多不必要的东西，不过什么才算不必要的呢？应该怎么理解这段话呢，总觉得会有很多人曲解其中的意思。一个人应该取消不必要的事情，丢弃不必要的思想——你是怎么理解的呢？
4.20 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?
4.21 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.

中文翻译：
4.20 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？
4.21 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。
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