杀死比尔白眉被谁杀了:优雅英语之罗素《征服幸福》

优雅英语之罗素《征服幸福》（上）-- Part I The Causes of Unhappiness

The Conquest of Happiness by Bertrand Russell
《征服幸福》 罗素
（如果看到了可以买一本：优雅英语与幸福指南的完美结合。）
Outline来源：http://www.gurus.com/dougdeb/Courses/Happy/Conquest/outline.html
赏析部分文字来源：史志康《人为什么感到不幸福》和《幸福的秘诀在哪里？》（史志康：上海外国语大学教授、博士生导师）英国哲学家、数学家伯特兰？罗素（Bertrand Russell一八七二－一九七O）是二十世纪西方最著名、影响最大的学者之一，他在哲学、数学、科学、伦理学、社会学、教育、历史、宗教、政治等领域都取得了斐然的成就，被誉为百科全书式的一代哲人。罗素一生充满传奇色彩，虽然从未写过小说、诗歌，却获得诺贝尔文学奖。罗素的学术著作早有定评，不用多说，就是他那些散文、演讲等，大都行文流畅，机智幽默，充满智慧，被誉为《圣经》的现代替代品(The books of Bertrand Russell are a modern substitute for the Bible)。就拿《征服幸福》（The Conquest of Happiness）一书来说，虽然这本书还不到两百页，却以最平实的语言，最浅显的比喻，说明了一个最深刻的人生哲理，打动了无数读者的心，被奉为幸福生活的指南。Outline of The Conquest of Happiness
The book falls neatly into two halves: the causes of unhappiness and the causes of happiness. The first chapter What Makes People Unhappy? can be viewed as an introduction to the book, and the final chapter The Happy Man as a conclusion.
Preface
"No profound philosophy or deep erudition will be found in the following pages. I have aimed at putting together some remarks which are inspired by what I hope is common sense. ... It is in the belief that many people who are unhappy could become happy by well-directed effort that I have written this book." [page 11] What do you think of this belief? Could many unhappy people become happy by well-directed effort?
Part I The Causes of Unhappiness
1. What Makes People Unhappy?
"My purpose is to suggest a cure for the ordinary day-to-day unhappiness from which most people in civilized countries suffer, and which is all the more unbearable because, having no obvious external cause, it appears inescapable. I believe this unhappiness to be largely due to mistaken views of the world, mistaken ethics, mistaken habits of life, leading to the destruction of that natural zest and appetite for possible things upon which all happiness, whether of men or of animals, ultimately depends." [page 17]
人为什么会感到不幸呢？一九五O年，罗素在诺贝尔颁奖典礼上发表演讲，题目为：What Desires Are Politically Important? （什么欲望在政治上是重要的？）在这个演讲中，他说：蟒蛇吃饱肚子之后，就去安睡了，一直到再需要一顿食物时才会醒来。人类在大部分情况下不是这样的 (The boa constrictor, when he has had an adequate meal, goes to sleep, and does not wake until he needs another meal. Human beings, for the most part, are not like this.) 。在《征服幸福》一书的第一章里，罗素表达了同样的观点：“动物只要没病，有足够吃的食物，便感到快乐了。人呢，一般的人以为也应该是这样，但却不是如此，至少在大多数情况下是不快乐的。”(Animals are happy so long as they have health and enough to eat. Human beings, one feels, ought to be, but they are not, at least in a great majority of cases.) 这里，英语引语中最后一句话的后半部分是由两个介词构成的短语(at least in a great majority of cases)作状语，非常简洁，有力。比如我们还可以说：他认为，人们为了自身利益，往往对外界世界有着偏见，至少在大多数情况下是这样的（He maintains that people tend to have a self-serving bias towards the external world, at least in a great majority cases.）。
罗素请读者自问是否幸福，环顾四周又有多少人是幸福的，显然，大多数人都感到自己不幸。为什么会是这样呢？就因为人和动物不一样，有吃有穿并不能使人感到满足。比如，节俭的阿拉伯人获取了东罗马帝国的巨大财富，住进了无比豪华的宫殿，可是他们并不以此为满足，仍然不断追求新的征服目标。在大部分情况下（for the most part），四大欲望驱使人们不断地追求新的目标：占有欲（acquisitiveness）、竞争欲（rivalry）、虚荣心(vanity)和权利欲(love of power)。这里，英语引语作状语的短语for the most part与前面句子中的短语in a great majority of cases相似，都表示“在大部分情况下”的意思。
　　接着，罗素问道：如果机器生产的益处是在一定程度上增加那些最为需求的人的物质，那么防止贫穷的永久化是必要的。但是，如果连富人都是痛苦不幸的，那么使每个人都富起来又有什么意义呢？(To prevent the perpetuation of poverty is necessary if the benefits of machine production are to accrue in any degree to those most in need of them; but what is the use of making everybody rich if the rich themselves are miserable?) 这句话至少有三层含义：物质的增加对于防止贫穷是有益的；富有不等于幸福；财富若不带来幸福，那么对它过分的拥有就不那么重要了。这里，英语引语中的开头的一个短语：to prevent the perpetuation of poverty（防止贫穷的永久化）是头韵，读起来很雅。
　　是什么原因使富人也不快乐呢？罗素说，是因为错误的世界观(mistaken views of the world)、错误的伦理观(mistaken ethics)、错误的生活习惯(mistaken habits of life) 使人失去了天然的热情，从而失去了快乐。一种不可名状的厌烦攫住了他们，在他们的脸上盖上微微不满的印记（unutterable boredom seizes upon them and stamps their features with trivial discontent）。罗素以自己从不幸、绝望走向快乐的心路历程为例，指出过于自我专注（self-absorption）是阻碍幸福的大敌。自我专注有三种常见类型：罪人意识(the sinner) 、自恋意识(the narcissist)和夸大狂意识（the megalomaniac）。克服自我专注的有效方法、通向欢乐之路（the gateways to joy）在于对客观世界保持热情，对客观知识不断追求，对可能获得的事物的天然热情和欲望（natural zest and appetite for possible things）。比如，把自我从心里完全排除，也就是使自己进入一个忘我的境界（empty your mind of your own ego），使自己感受别人的各种情绪（make yourself receptive to the moods of sb.），渐渐消除对自我的过分关注（a diminishing preoccupation with myself.）。罗素追本穷源，认为典型的不幸福的人，在青年时期被剥夺了某些正常需求的满足，开始对这一需求的满足看得比其它的东西都重，一生朝着一个方向追求（The typical unhappy man is one who, having been deprived in youth of some normal satisfaction, has come to value this one kind of satisfaction more than any other, and has therefore given to his life a one-sided direction）。由此可见，在年轻时过着比较完整的生活，对日后生活的幸福与否尤为重要。
　　在这一章里，有不少地道、精美的英语短语和句子，比如： a vital need of our civilization（我们文明时代极重要的一个需要）、the long-spread-out boredom ahead of me（我前面那漫长的枯燥生活）、for the magnificence of one's own ego（为了自我的伟大）。
2. Byronic Unhappiness
"It is common in our day, as it has been in so many other periods of the world's history, to suppose that those among us who are wise enough have seen through all the enthusiasms of earlier times and have become aware that there is nothing left to live for. ... I do not myself believe that there is any superior rationality in being unhappy. The wise man will be as happy as circumstances permit, and if he finds the contemplation of the universe painful beyond a point, he will contemplate something else instead. ... I wish to persuade the reader that, whatever the arguments may be, reason lays no embargo upon happiness." [page 24]
第二章的标题是“拜伦式的不幸”(Byronic Unhappiness)。乔治？ 戈登？拜伦（George Gordon Byron 一七八八- 一八二四）是英国浪漫主义诗人，代表作有《查尔德？哈罗德游记》、《唐？璜》等。在《查尔德？哈罗德游记》中，拜伦塑造了一个忧郁的、孤独的贵族青年典型：没有知心朋友，没有亲人，没有追求，年纪还轻，却自以为尝尽人生百味，以至郁郁寡欢。
　　在罗素看来，拜伦和《传道书》作者等人之所以笔下时时流露那种忧郁、悲观的思想 , 认为人生空虚, 是因为他们曾有过许多风流韵事，享受过多种多样的快乐，认为天底下没有什么新鲜事了，也就是看破红尘了。“与世界历史上许多时期一样，今天人们常常认为，我们中间那些智慧之士看破历史上所有轰轰烈烈的场面，意识到世上没有什么东西值得他们去为之活着”。(It is common in our day, as it has been in many other periods of the world's history, to suppose that those among us who are wise have seen through all the enthusiasms of earlier times and have become aware that there is nothing left to live for.) 这段英语引语中短语see through all the enthusiasms意为“看破所有轰轰烈烈的场面”。
　　罗素认为，有智慧的人会在环境允许下尽可能去获得快乐（The wise man will be as happy as circumstances permit）。在生活中无需付出任何努力会使一个人失去幸福的一个基本要素（The mere absence of effort from his life removes an essential ingredient of happiness）。没有获得所有我们想要的东西是幸福的一个必不可少的部分（To be without some of the things you want is an indispensable part of happiness）。
　　拜伦是不大相信爱情的，即使爱，“ 他的爱情从来也不过是一种镜中的幻影而已，这种爱情在镜子里模仿着火焰的种种摇荡和跳动，自身却没有任何光和热”。（勃兰兑斯语，见《十九世纪文学主流》第四分册，人民文学出版社版）而罗素则崇尚爱情，在他看来，在人生中，惟有爱是值得珍视，爱是世间最有价值的。人们之所以珍视爱，首先在于——这一点虽说不上是其最大的价值，却是其他一切有价值之事所必需的——它本身是快乐的源泉。（Love is to be valued in the first instance-and this, though not its greatest value, is essential to all the rest——as in itself a source of delight.）爱不仅是快乐的源泉，而且失去爱是痛苦的源泉（Not only is love a source of delight, its absence is a source of pain.）。爱之所以受到珍视，因为它能提升一切最大的快乐，比如：欣赏音乐，登山观日，感受圆月当空大海的美（Love is to be valued because it enhances all the best pleasures, such as music, and sunrise in mountains, and sea under the full moon.）。恋爱中的人同样不能过于自我专注，爱要求打破自我的硬壳，需要双方身心的投入。
　　在这一章里有若干值得记住的箴言般的句子：Reason lays no embargo upon happiness. (理性不会禁止人们去获得幸福的。) There can be no value in the whole unless there is value in the parts. （只有局部有价值，整体才有价值。）
3. Competition
Russell paints a bleak picture of the businessman so obsessed by competing with other businessmen for success that the rest of life passes him by. "Success can only be one ingredient in happiness, and is too dearly purchased if all other ingredients have been sacrificed to obtain it." [page 43]
在第三章里，罗素谈到现代社会人们感到不幸的另一个原因：“竞争”（Competition）。假如问一个美国人，或者问一个英国商人，是什么最大程度上妨碍了他享受生活，他会说：“为生活而斗争”(If you ask any man in America, or any in business in England, what it is that most interferes with his enjoyment of existence, he will say: “The struggle for life.”)。对这种回答，罗素是不以为然的。他说，对于许多人，特别是商人而言，为生活而斗争的说法是不确切的，其实，他们是在追求所谓的成功。这些人顾不上家庭，没有真正可靠的朋友，全神贯注于生意或事业；这些人在生活中没有任何情趣可言，把金钱看得比什么都重。罗素说自己希望从金钱中得到的是没有忧虑的休闲时光。但是，典型的现代人则希望从金钱中得到更多的钱，用钱来炫耀，取得辉煌，去盖过原来一直与自己不相上下的人(For my part, the thing that I should wish to obtain from money would be leisure with security. But what the typical modern man desires to get with it is more money, with a view to ostentation, splendor, and the outshining of those who have hitherto been his equals.)。罗素承认，竞争会使人兴奋，成功之后会使人得到别人的承认而变得快乐，金钱也有助于幸福，但凡事有度，一旦过分，事情就不一样了。他认为，在欧洲，为了金钱的竞争只限于某些行业，而且多半不是影响最大、或最受尊敬的职业，在美国则不然。在美国，即使是教授，也不过是商人雇佣的仆人，同那些古老的国家相比，他们受到比较少的尊敬。这一切的后果是：在美国专业人员模仿商人，而不是像在欧洲一样自成一家(As for professors, they are the hired servants of business men, and as such win less respect than is accorded to them in older countries. The consequence of all this is that in America the professional man imitates the business man, and does not constitute a separate type as he does in Europe.)。
　　 这一章中有些短语非常优雅：say this in all sincerity (极其诚恳地说了这一席话)、give dignity to something essentially trivial (给一些实际上无足轻重的事以高贵的意味)、run through the platitudes (在陈词滥调中搜寻)、an air of sagacious reserve（一种精明、持重的样子）、affect a geniality（佯装一副亲切和蔼的样子）、in nine cases out of ten（十有八九，在绝大数的情况下）、in ticklish condition (在严峻的形势下)、the prevalent philosophy of life（流行的生活哲学）、mitigate the bare undiluted fight（缓和赤裸裸、激烈的争斗）、be left at a loose end（变得无所事事）、the more intellectual pleasures（心智更为高尚的娱乐）、a living tradition（为人们所继承的传统）、a very exquisite art（一种极为高雅的艺术）、putting the cart before the horse（本末倒置）、a balanced ideal of life（平衡的理想生活）。
4. Boredom and Excitement
We have come to associate boredom with unhappiness and excitement with happiness, but Russell argues that boredom and excitement form a separate axis entirely, having little relationship with happiness. "Running away from enemies who are trying to take one's life is, I imagine, unpleasant, but certainly not boring. ... The opposite of boredom, in a word, is not pleasure, but excitement." [pages 48-49] The confusion of excitement and happiness, and the flight from boredom that it entails, is a chief cause of unhappiness. The cure is to teach oneself to endure boredom without running from it.
5. Fatigue
This chapter is actually about worry. Russell believes that such physical fatigue as people feel in the industrialized world is mostly healthy, and that only "nervous fatigue", caused largely by worry, is really destructive to happiness. Russell believes most worry could be avoided by learning good thinking habits, by refusing to over-estimate the significance of possible failures, by taking a larger perspective, and by facing fears squarely.
接下来的两章分别为“厌烦和兴奋”(Boredom and Excitement)和“疲劳”(Fatigue)。罗素说，厌烦似乎是人类特有的一种情绪，追求兴奋的欲望深深扎根于人类的心灵中。在他看来，与我们的祖先相比较，我们遭受的厌烦少得多了，但我们却更加害怕厌烦。我们开始知道，或者说是开始相信，厌烦不是人的自然命运的一部分，它可以通过对兴奋的非常积极的追求而加以避免（We are less bored than our ancestors were, but we are more afraid of boredom. We have come to know, or rather to believe, that boredom is not part of the natural lot of man, but can be avoided by a sufficiently vigorous pursuit of excitement.)。厌烦本质上是一种受到挫折的欲望（Boredom is essentially a thwarted desire for events）。在分析了一些现象之后，罗素要求道德家重视厌烦，因为在人类的罪恶中，至少有一半是因为恐惧厌烦而引起的。当然，凡事皆有两面，若要避免过度的兴奋，些许的厌烦是不可或缺的。在罗素看来，过度的兴奋不仅有害健康，而且会麻木品赏各种乐趣的口味，用快感来取代更为深刻的整个机体满足，用小聪明来取代大智慧，用不时的惊诧来取代美感。(There is an element of boredom which is inseparable from the avoidance of too much excitement, and too much excitement not only undermines the health, but the dull the palate for every kind of pleasure, substituting titillations for profound organic satisfactions, cleverness for wisdom, and jagged surprises for beauty.)其实，幸福的生活在很大程度上必定是宁静的生活，因为只有在宁静的气氛中，真正的快乐才能得以存在。(In flying from the fructifying kind of boredom, they fall a prey to the other far worse kind. A happy life must be to a great extent a quiet life, for it is only in an atmosphere of quiet that true joy can live.)
　　说到疲劳，罗素认为适度的纯粹体力上的疲劳是幸福的源泉，因为“它使人酣睡，好胃口，热情高涨地享受假期里的快乐”(it leads to sound sleep and a good appetite, and give zest to the pleasures that are possible on holidays.)。英语短语 “give zest to the pleasures”意为“使人热情高涨地享受快乐”。罗素发现，在发达地区，最为严重的疾病是神经疲劳，而神经疲劳往往是由忧虑产生的，与体力劳动者相比，实业家和脑力劳动者更容易患上这种神经疲劳症。罗素告诫我们不要忧虑和焦躁，不要把自己看得过分重要，不要以为自己能把世界扛在肩上。在他看来，临近神经崩溃的症状之一是，此人认为自己的工作极其重要，哪怕休个假也会引起所有的灾难(One of the symptoms of approaching nervous breakdown is the belief that one's work is terribly important and that to take a holiday would bring all kinds of disaster.)。
　　这两章有许多精彩的短语和句子，比如：rise in the social scale（社会地位的提高）、in a mere string of proper names of persons（一长串名字）、pick out the high lights（把要点挑选出来）、take out the superfluous matter（去掉表面东西）、Love is an experience in which our whole being is renewed and refreshed as is that of plants by rain after drought.（爱是一种体验，在这一体验中，我们的全部身心得到了复苏和新生，犹如干旱后得到雨水的植物一样。）、mend matters（解决问题）、debilitate one's physique（搞跨身体）、voluntarily or involuntarily, of choice or of necessity（无论是否自愿，或是出于选择还是出于需要）、a sound line of conduct（一套可行的行为方式）、cloud one's judgment（模糊某人的判断力）、diminish almost to vanishing point（渐渐降到消失的程度）、fade with the lapse of time（随着时间的流失而消褪）、look this possible misfortune in the face（直面可能发生的不幸）、have cosmic importance（有着重大影响的）。
6. Envy
"If you desire glory, you may envy Napoleon. But Napoleon envied Caesar, Caesar envied Alexander, and Alexander, I dare say, envied Hercules, who never existed. You cannot therefore get away from envy by means of success alone. ... You can get away from envy by enjoying the pleasures that come your way, by doing the work that you have to do, and by avoiding comparisons with those whom you imagine, perhaps quite falsely, to be more fortunate than yourself." [pages 71-72]
第六章是讨论“妒忌”(Envy)的问题。妒忌也是使人感到不幸福的原因之一。罗素说，妒忌是人类最普遍、最根深蒂固的情感之一(Envy is, I should say, one of the most universal and deep-seated of human passions.)。这里，英语引语中的形容词universal 和deep-seated 经常可以放在一起使用，表示“普遍的”和“根深蒂固的”的意思。有意思的是，罗素认为就妒忌而言，男女有所不同：女人将所有其他女人看作是竞争对手，而男人则通常只对自己同行的人有这种情感(……women regard all other women as their competitors, whereas men as a rule only have this feeling towards other men in the same profession.)。英语引语中的短语as a rule意为“通常”，再比如：He is quite punctual as a rule.（他通常很守时。）
　　罗素用例子说明了妒忌种种表现，其中最典型的现象就是对别人的失败或失误，掉几滴幸灾乐祸的鳄鱼的眼泪 (weep crocodile tears)。认识问题是解决问题的一半，同理，认识引起妒忌的原因是消除妒忌的重要途径。人之所以会妒忌，在于人喜欢与别人比较，这种思考方式经常会产生妒忌，因为你总以为有人比你快乐，有人比你幸运，有人比你成功，从而对他产生妒忌。即使自己功成名就，还是不会摆脱妒忌，因为“假如你渴望荣耀，你可能会妒忌拿破仑。但拿破仑妒忌亚历山大，亚历山大呢，我敢说，妒忌虚构的赫拉克勒斯”(If you desire glory, you may envy Napoleon. But Napoleon envied Caesar, Caesar envied Alexander, and Alexander, I dare say, envied Hercules, who never existed.)。 赫拉克勒斯 (Hercules) 在希腊神话中是主神宙斯(Zeus)的儿子，是完成十二件艰巨任务的大力士英雄。莎士比亚剧团演出场地环球剧院招牌上的标记就叫Hercules and his load（赫拉克勒斯和他背负的地球）。由此可见，若过于雄心勃勃，追求成功，一个成功会驱使你追求更高层面的成功，永无止境，永不满足，永远摆脱不了妒忌之心。
　　难道人就不能摆脱妒忌的枷锁？罗素认为，文明人必须开阔视野，开阔胸怀。他必须学会超越自我，并通过这种做法，获得宇宙的自由 (……civilized man must enlarge his heart as he has enlarged his mind. He must learn to transcend self, and in so doing to acquire the freedom of the Universe.)。英语引语中的短语“enlarge one’s heart”、“enlarge one’s mind”意为“开阔胸怀”和“开阔视野”，短语“transcend self”意为“超越自我”。
　　在这一章中，有些短语可圈可记：on the flimsiest evidence（几乎没有根据）、run riot（肆意泛滥）、a man who possesses some rare talent of great importance（具有重大价值的非凡天赋的人）、be eaten up with a sense of injustice（被一种不公正感所吞没）等。
7. The Sense of Sin
Traditional religion, in Russell's view, has saddled us with an ascetic moral code that will make us unhappy if we keep it (by denying us joy in life) and also if we break it (by causing us guilt). The only solution is to root this moral code out of our unconscious, and replace it with a code less inimical to human happiness.
8. Persecution Mania
This is probably the most amusing chapter of the book, as Russell uses his droll wit to puncture human self-importance. "My purpose in this chapter is to suggest some general reflections by means of which each individual can detect in himself the elements of persecution mania (from which almost everybody suffers in a greater or less degree), and having detected them, can eliminate them. This is an important part of the conquest of happiness, since it is quite impossible to be happy if we feel that everybody ill-treats us." [page 90]
　 第七章和第八章分别是“犯罪感”(The Sense of Sin)和“迫害狂”(Persecution Mania)。
　　西方人意识中的“犯罪感”或许与他们文化中的“原罪”(Original sin)观念有一定的关系。基督教认为，人类始祖亚当违命偷吃禁果而犯了罪，这罪代代相传，以至世人天生都带有罪性，那就是原罪。关于哪些人更容易受到“ 犯罪感”的折磨的问题，罗素说，有些人尽管受到大众的普遍敌意，但不觉得有罪。但是，完全接受大众的道德观念的人，在自己行为违背那些道德观念，并且失去其社会地位时，会遭受极大的不幸。对这种灾难的恐惧，或灾难发生时带来的痛苦，会很容易使他认为自己的行动是有罪的(These men, in spite of the hostility of the herd, do not feel sinful, but the man who entirely accepts the morality of the herd while acting against it suffers great unhappiness when he loses caste, and the fear of this disaster or the pain of it when it has happened may easily cause him to regard his acts themselves as sinful.)。英语引语中的短语“the hostility of the head”、“the morality of the herd”的意思为“大众的普遍敌意”和“大众的道德观念”；短语lose caste意为“失去社会地位”。罗素进而认为，“犯罪感”的主要形式潜伏在意识深处，存在于无意识的层面。有些人在道德上景仰心灵纯洁的人，总是带着一种悔恨，因为自己不可能成为圣人。“结果是，他带着犯罪感度过了一生，感到最美好的东西不是属于他的，最快乐的时刻是作伤感的忏悔的时候 ”(Consequently he goes through life with a sense of guilt, feeling that the best is not for him and that his highest moments are those of maudlin penitence.)。英语引语中的one's highest moments可以解释为“某人的最快乐的时刻”。
　　在一般道德中，禁欲主义潜入了人的无意识之中，以一种方式或另一种方式，使人的道德准则失去了理性。这种“犯罪感”可以追溯到早期教育。潜意识中道德观念与理智相距甚远，因为那些进行早期教育的人所信仰的观念很大程度上是愚昧的，许多观念是清规戒律，而不是来自个人对社会责任感的研究。随后，罗素讨论了分裂的人格问题，最后得出结论：一个自我分裂的人寻找兴奋与玩乐；他喜欢强烈的刺激，但不是出于健全的理性，而是因为在那一瞬间，刺激使他忘却了自己，无需痛苦的思维。对他来说，激情是一种麻醉，既然他想象不出根本的幸福，任何对痛苦的摆脱在他眼里只有麻醉的形式才能实现。然而，这是一种根深蒂固的毛病的症状。真正使人满足的幸福伴随着天赋的最充分的发挥，伴随着对我们所生活的世界的最充分的认识(The man divided against himself looks for excitement and distraction; he loves strong passions, not for sound reasons, but because for the moment they take him outside himself and prevent the painful necessity of thought. And passion is to him a form of intoxication, and since he cannot conceive of fundamental happiness, all relief from pain appears to him solely possible in the form of intoxication. This, however, is the symptom of a deep-seated malady. ...The happiness that is genuinely satisfying is accompanied by the fullest exercise of our faculties, and the fullest realization of the world in which we live.)。
　　 这段英语引语中有几个短语值得一记：the man divided against himself（自我分裂的人）、take one outside oneself（谋事使人忘却自己）、a deep-seated malady（一种根深蒂固的毛病）、the fullest exercise of（充分的发挥）等。
　　“迫害狂”是指假想中他人的敌意和冷酷。有的人总以为别人负义、背信、冷酷，到处碰到“坏人”，到处遭遇不公正的对待，其实，这是一种非理性的表现。罗素一言中的，说我们没有想到，我们不能期望别人对我们的看法要比我们对别人的看法好些，我们没有想到这一点的原因是，我们自己的优点总是了不起的，显而易见的，而别人的优点呢，如果确实存在的话，只是有仁厚之心的人才能看到(It does not occur to us that we cannot expect others to think better of us than we think of them, and the reason this does not occur to us is that our own merits are great and obvious, whereas those of others, if they exist at all, are only visible to a charitable eye.)。这里，插入条件句“if they exist at all”（如果确实存在的话）和作表语的短语“only visible to a charitable eye”（只是有仁厚之心的人才能看到）都很有揶揄的意味，说明人一般容易看到自己的长处，看到别人的短处。这里，我想到了《圣经》新约《马太福音》(Matthew)中耶稣说的一段关于“不要论断人”(Judging Others)的话：Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother , Let me pull out the mote out thine eye; and, behold, a beam is in thine own eye? in your neighbor’s eye, but do not notice the log in your own eye（为什么看见你弟兄眼中有刺，却不想自己眼中有梁木呢？你自己眼中有梁木，怎能对你兄弟说，容我去掉你眼中的刺呢）？注意：这段英语引语中的 mote（刺）一词比喻为“小瑕疵”，而beam（梁木）一词则比喻为“大缺点”。在《圣经》中，耶稣指责假冒为善者“宽于律己、严以责人”的不良行为。其实，大多数在一般情况下人都会犯相似的错误。顺便提一提，现代版英语的《圣经》已将mote改译为speck, 将beam改译为log, 但一般来说，人们还是比较习惯将mote比喻为“小瑕疵”，将beam比喻为“大缺点”。（若有机会，以后想跟《文景》读者谈谈两种英语版本的《圣经》的得与失。）
　　在这一章里，罗素提出的预防受“迫害狂”之苦的四条原则值得我们推崇：第一，记住：你的动机并不是在你眼里看来那样始终是利他主义的；第二，不要过高估计自己的优点；第三，不要指望别人会同你一样对你自己感兴趣；第四，不要凭想象，以为大多数人专门想着你，并有欲望迫害你 (The first is: remember that your motives are not always as altruistic as they seem to yourself. The second is: don’t overestimate your own merits. The third is: don’t expect others to take as much interest in you as you do yourself. And the fourth is: don’t imagine that most people give enough thought to you to have any desire to persecute you.)。英语altruistic一词是altruism（利他主义）或altruist（利他主义者）的形容词形式，与altruism （利他主义）和altruist（利他主义者）相对的是egoism （利己主义）和egoist（利己主义者）。
　　在这两章中也不乏值得再提一笔的短语，比如：wipe out one’s guilt（消除罪过）、accept with greater or smaller modifications the orthodox view of……（接受多多少少有点变化的关于……的正统观点）、an outcast of the herd（被众人抛弃的人）、no counterbalancing pain to oneself or to others（没有给自己或别人带来抵消……的痛苦）、minimize the evil effects of unwise education（最大程度消除不良教育的负面影响）、an alteration between moments of rationality and moments of irrationality（理性时刻与非理性时刻的交替）、rebel against the sickly nonsense（反抗这一病态的荒谬观点）、an expansive and generous attitude towards other people（对别人的豁达、大度的态度）、in accordance with the doctrine of probability（根据概率理论）、without needing a veil of illusion to conceal from ourselves（不需要一层幻想的面纱来蒙骗我们自己）、a too exaggerated conception of our own merits（对我们自己的优点过分夸大）、in the higher walks of politics（在上层政治界）、the high-minded idealist（理想高尚的理想主义者）、self-regarding motives（自尊动机）、an untalented person puffed up with vanity（没有才能却为虚荣心驱动的人）、face it once for all（果断地正视它）等。
9. Fear of Public Opinion
"Very few people can be happy unless on the whole their way of life and their outlook on the world is approved by those with whom they have social relations, and more especially by those with whom they live." [page 100] Fortunately the modern world gives us some choice about where we live and who our friends will be.
在“不幸福的根源”部分的最后一章是“对公众舆论的恐惧”(Fear of Public Opinion)。罗素说，我认为，一般来说，除了专家意见以外，人们太注重别人的意见了，无论是大事还是小事都是这样(I think that in general, apart from expert opinion, there is too much respect paid to the opinions of others, both in great matters and in small ones. ) 。要使生活幸福，应记住：我们的生活方式源于自己的深刻冲动，而不是来自于与我们邻居、甚至亲戚的趣味和愿望碰巧相同(……it is essential to happiness that our way of living should spring from our own deep impulses and not from the accidental tastes and desires of those who happen to be our neighbors, or even our relations.) 。由于世界观不同、信仰不同、信念不同、兴趣不同，一个群体与另一个群体会有很大的差异，一个人“会发现生活在一个群体中，自己实际上是个被遗弃的人，而在另一个群体中，他则作为一个完全正常的人而被接受。许多不幸，特别是年轻人中的不幸，就是这样产生的”(……may find himself practically an outcast while he lives in one set, although in another set he would be accepted as an entirely ordinary human being. A very great deal of unhappiness, especially among the young, arises in this way.)。英语引语中set一词的意思为“（职业、地位、年龄相仿的）一群人，伙伴等，又如：the smart set (一群自以为很时髦的人)、the best set（上流社会）。（注意：上流社会还可以说成：the elite, the upper class, polite society.）与之相反的词是vulgar society。
　　这一章里也有若干精妙的短语：the supreme virtue（最高美德）、sympathetic surroundings（意气相投的环境）、congenial souls（志趣相投者）、the rarest opportunity of congenial conversation（一次极其难得的志趣相投的谈话机会）、on the strength of this doctrine（根据这种理论）、triumph over adverse circumstances（战胜逆境）。
　　最后，我想援引莎士比亚《亨利六世（第三部）》中的一段的话来结束我们关于罗素“不幸福的根源”的讨论: Therefore, that I may conquer Fortune’s spite / By living low, where Fortune cannot hurt me.（所以，我可以过着免受命运伤害的谦卑的生活，以此来战胜命运之神的恶意。）从莎翁的话中，再加上我们的经验，大概可以悟出这么一条真理：如果你不羡慕本来就不属于你的生活，不管它是怎样的美妙诱人，并且在灾难临头的时候，还准备愿意过着一种比先前卑微得多的生活，那么，你就不会感到太不幸，或者说，你感到不幸的强烈程度会大为减弱。