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Excerpt：《人生有點苦，但你可以選擇幸福：叔本華59個不迎合、提升配得感的人間清醒之書》-1
2025/05/26 05:00
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Excerpt：《人生有點苦，但你可以選擇幸福：叔本華59個不迎合、提升配得感的人間清醒之書》-1
又是一本叔本華作品的翻譯本，題目自訂但原文出處毫無說明，讀者也就只好自己查明資料了……
以下摘要分享。
書名：人生有點苦，但你可以選擇幸福：叔本華59個不迎合、提升配得感的人間清醒之書
作者：阿圖爾．叔本華（Arthur Schopenhauer）
譯者：李東旭
出版社：高寶
出版日期：2024/09
【Excerpt】
〈幸福的真相〉
亞里斯多德（Aristorle）的理論中，幸福被分為三類：來自外物的幸福，來自靈魂的幸福，以及來自肉體的幸福。
這種三分法在我看來還是有可取之處的。在我看來，人類命運出現差別的原因，可以歸結為以下三個方面。
第一，人是什麼，從廣義上來說，就是指人格，它包括了健康、力量、外貌、氣質、品格、理智以及教養。
第二，人擁有什麼，即人擁有的財產和其他所有物。
第三，一個人在他人的評價中是什麼樣的。就像大家都明白的，透過已了解的情報，去判斷一個人在朋友們眼中的形象是怎樣的，或者更嚴格地說，他們是怎樣看待這個人的。這會透過他們對此人的評價表現出來，而他們的評價又透過人們對他的敬意和聲望而體現。
Aristotle divides the blessings of life into three classes—those which come to us from without, those of the soul, and those of the body. Keeping nothing of this division but the number, I observe that the fundamental differences in human lot may be reduced to three distinct classes:
(1) What a man is: that is to say, personality, in the widest sense of the word; under which are included health, strength, beauty, temperament, moral character, intelligence, and education.
(2) What a man has: that is, property and possessions of every kind.
(3) How a man stands in the estimation of others: by which is to be understood, as everybody knows, what a man is in the eyes of his fellowmen, or, more strictly, the light in which they regard him. This is shown by their opinion of him; and their opinion is in its turn manifested by the honor in which he is held, and by his rank and reputation.
〈幸福存在於自身之內〉
使人們在第一方面出現差別的是自然天性，由此可以斷定，和另外兩個方面的差別相比，第一方面的差別對於是否幸福的影響要更為重要。後面兩個方面的差別只是人為的結果而已。
顯赫的地位，高貴的出身，如同王侯將相.與真正的人格優勢，如偉大的心靈或高尚的情操相比，充其量不過是舞台上的王侯而已，而後者才是真正的君王。很久以前，古希臘哲學家伊比鳩魯（Epicureanism）最早的信徒邁特羅多魯斯（Metrodorus）就曾說，他的著作中有一章標題也是如此：「幸福存在於自身之內，而非自身之外。」
就整個人生來說，幸福最基本的要素，無疑就在於人的構成和人的內在素質。因為内心的快樂抑或是痛苦，首先是揉合個人的感情、意欲和思想的產物，而環境只是間接地對人生產生影響。
因此，同樣的外部事件，對不同人產生的影響也就不盡相同，甚至即便外在條件大都相似，人們依然可以獨自生活在自己的小天地裡。
人們對自己的觀念、感覺以及意志具有最直接的理解，只有那些與自己生活有關的外部世界，才能對其產生影響，而人們塑造出的生活，也完全取決於自身觀察的視角。所以，生活對不同的人表現出的色調也不同。
對於一些人來說，它貧瘠、枯燥、淺薄；對於另一些人來說，它豐富多彩、趣味盎然、意味深長。
不少人在聽說別人經歷了一些讓人高興的事情後，就期待著同樣的事也在自己的生活中發生，而忽視了他們其實更應嫉妒的那種正向精神能力。
當人們講述一些令人愉快的事情時，這種能力便會賦予這些事情獨特的意義，這些事情對於天才來說，充滿了快樂的冒險情趣，而在感覺遲鈍的凡夫俗子眼中，則變得乏善可陳、司空見慣。
歌德（Goethe）和拜倫（Byron）的很多詩作就完全是天才的傑作，但這些作品大都取材於現實。愚蠢的讀者嫉妒詩人經歷了那麼多愉快的事情，卻不去嫉妒詩人超凡的想像力，因為那些簡單的事情正是由於這種想像力才變得偉大輝煌。
The differences which come under the first head are those which Nature herself has set between man and man; and from this fact alone we may at once infer that they influence the happiness or unhappiness of mankind in a much more vital and radical way than those contained under the two following heads, which are merely the effect of human arrangements. Compared with genuine personal advantages, such as a great mind or a great heart, all the privileges of rank or birth, even of royal birth, are but as kings on the stage, to kings in real life. The same thing was said long ago by Metrodorus, the earliest disciple of Epicurus, who wrote as the title of one of his chapters, The happiness we receive from ourselves is greater than that which we obtain from our surroundings{1} And it is an obvious fact, which cannot be called in question, that the principal element in a mans well-being,—indeed, in the whole tenor of his existence,—is what he is made of, his inner constitution. For this is the immediate source of that inward satisfaction or dissatisfaction resulting from the sum total of his sensations, desires and thoughts; whilst his surroundings, on the other hand, exert only a mediate or indirect influence upon him. This is why the same external events or circumstances affect no two people alike; even with perfectly similar surroundings every one lives in a world of his own. For a man has immediate apprehension only of his own ideas, feelings and volitions; the outer world can influence him only in so far as it brings these to life. The world in which a man lives shapes itself chiefly by the way in which he looks at it, and so it proves different to different men; to one it is barren, dull, and superficial; to another rich, interesting, and full of meaning. On hearing of the interesting events which have happened in the course of a mans experience, many people will wish that similar things had happened in their lives too, completely forgetting that they should be envious rather of the mental aptitude which lent those events the significance they possess when he describes them; to a man of genius they were interesting adventures; but to the dull perceptions of an ordinary individual they would have been stale, everyday occurrences. This is in the highest degree the case with many of Goethes and Byrons poems, which are obviously founded upon actual facts; where it is open to a foolish reader to envy the poet because so many delightful things happened to him, instead of envying that mighty power of phantasy which was capable of turning a fairly common experience into something so great and beautiful.
同樣，自信樂觀的人眼裡所令人興奮的衝突性事件，在性格憂鬱的人看來，卻有可能是一幕悲劇，而在心靈麻木不仁的人眼裡，則完全沒有任何意義。
所有這一切都基於這樣一個事實：當主觀因素和客觀因素協作，才能全面認識並欣賞事物。這兩者密切地聯結在一起，就像水中的氧和氫，所以，面對同一個對象時，雖然在經驗中客觀和外在的因素可能相同，但由於主觀因素和個人鑑賞力不同，人們的看法就會千差萬別，就好像這種客觀與外在因素也是不同的。
即便是世上最燦爛多彩的事情，在智力遲鈍、愚蠢的人眼中也乏善可陳，這就像一幅在惡劣天氣裡的美麗風景畫，或一架劣質攝影機拍下來的影像。
每個人無疑都被幽禁在自己的意識內，人無法超越自己，更無法直接走出上述界限。因此，外在的幫助對他並無太大意義。
In the same way, a person of melancholy temperament will make a scene in a tragedy out of what appears to the sanguine man only in the light of an interesting conflict, and to a phlegmatic soul as something without any meaning;—all of which rests upon the fact that every event, in order to be realized and appreciated, requires the co-operation of two factors, namely, a subject and an object, although these are as closely and necessarily connected as oxygen and hydrogen in water. When therefore the objective or external factor in an experience is actually the same, but the subjective or personal appreciation of it varies, the event is just as much a different one in the eyes of different persons as if the objective factors had not been alike; for to a blunt intelligence the fairest and best object in the world presents only a poor reality, and is therefore only poorly appreciated,—like a fine landscape in dull weather, or in the reflection of a bad camera obscura. In plain language, every man is pent up within the limits of his own consciousness, and cannot directly get beyond those limits any more than he can get beyond his own skin; so external aid is not of much use to him.
[英譯參考資料]
https://www.gutenberg.org/files/10741/10741-h/10741-h.htm
THE ESSAYS OF ARTHUR SCHOPENHAUER:
THE WISDOM OF LIFE
By Arthur Schopenhauer
Translated By T. Bailey Saunders
又是一本叔本華作品的翻譯本，題目自訂但原文出處毫無說明，讀者也就只好自己查明資料了……
以下摘要分享。
書名：人生有點苦，但你可以選擇幸福：叔本華59個不迎合、提升配得感的人間清醒之書
作者：阿圖爾．叔本華（Arthur Schopenhauer）
譯者：李東旭
出版社：高寶
出版日期：2024/09
【Excerpt】
〈幸福的真相〉
亞里斯多德（Aristorle）的理論中，幸福被分為三類：來自外物的幸福，來自靈魂的幸福，以及來自肉體的幸福。
這種三分法在我看來還是有可取之處的。在我看來，人類命運出現差別的原因，可以歸結為以下三個方面。
第一，人是什麼，從廣義上來說，就是指人格，它包括了健康、力量、外貌、氣質、品格、理智以及教養。
第二，人擁有什麼，即人擁有的財產和其他所有物。
第三，一個人在他人的評價中是什麼樣的。就像大家都明白的，透過已了解的情報，去判斷一個人在朋友們眼中的形象是怎樣的，或者更嚴格地說，他們是怎樣看待這個人的。這會透過他們對此人的評價表現出來，而他們的評價又透過人們對他的敬意和聲望而體現。
Aristotle divides the blessings of life into three classes—those which come to us from without, those of the soul, and those of the body. Keeping nothing of this division but the number, I observe that the fundamental differences in human lot may be reduced to three distinct classes:
(1) What a man is: that is to say, personality, in the widest sense of the word; under which are included health, strength, beauty, temperament, moral character, intelligence, and education.
(2) What a man has: that is, property and possessions of every kind.
(3) How a man stands in the estimation of others: by which is to be understood, as everybody knows, what a man is in the eyes of his fellowmen, or, more strictly, the light in which they regard him. This is shown by their opinion of him; and their opinion is in its turn manifested by the honor in which he is held, and by his rank and reputation.
〈幸福存在於自身之內〉
使人們在第一方面出現差別的是自然天性，由此可以斷定，和另外兩個方面的差別相比，第一方面的差別對於是否幸福的影響要更為重要。後面兩個方面的差別只是人為的結果而已。
顯赫的地位，高貴的出身，如同王侯將相.與真正的人格優勢，如偉大的心靈或高尚的情操相比，充其量不過是舞台上的王侯而已，而後者才是真正的君王。很久以前，古希臘哲學家伊比鳩魯（Epicureanism）最早的信徒邁特羅多魯斯（Metrodorus）就曾說，他的著作中有一章標題也是如此：「幸福存在於自身之內，而非自身之外。」
就整個人生來說，幸福最基本的要素，無疑就在於人的構成和人的內在素質。因為内心的快樂抑或是痛苦，首先是揉合個人的感情、意欲和思想的產物，而環境只是間接地對人生產生影響。
因此，同樣的外部事件，對不同人產生的影響也就不盡相同，甚至即便外在條件大都相似，人們依然可以獨自生活在自己的小天地裡。
人們對自己的觀念、感覺以及意志具有最直接的理解，只有那些與自己生活有關的外部世界，才能對其產生影響，而人們塑造出的生活，也完全取決於自身觀察的視角。所以，生活對不同的人表現出的色調也不同。
對於一些人來說，它貧瘠、枯燥、淺薄；對於另一些人來說，它豐富多彩、趣味盎然、意味深長。
不少人在聽說別人經歷了一些讓人高興的事情後，就期待著同樣的事也在自己的生活中發生，而忽視了他們其實更應嫉妒的那種正向精神能力。
當人們講述一些令人愉快的事情時，這種能力便會賦予這些事情獨特的意義，這些事情對於天才來說，充滿了快樂的冒險情趣，而在感覺遲鈍的凡夫俗子眼中，則變得乏善可陳、司空見慣。
歌德（Goethe）和拜倫（Byron）的很多詩作就完全是天才的傑作，但這些作品大都取材於現實。愚蠢的讀者嫉妒詩人經歷了那麼多愉快的事情，卻不去嫉妒詩人超凡的想像力，因為那些簡單的事情正是由於這種想像力才變得偉大輝煌。
The differences which come under the first head are those which Nature herself has set between man and man; and from this fact alone we may at once infer that they influence the happiness or unhappiness of mankind in a much more vital and radical way than those contained under the two following heads, which are merely the effect of human arrangements. Compared with genuine personal advantages, such as a great mind or a great heart, all the privileges of rank or birth, even of royal birth, are but as kings on the stage, to kings in real life. The same thing was said long ago by Metrodorus, the earliest disciple of Epicurus, who wrote as the title of one of his chapters, The happiness we receive from ourselves is greater than that which we obtain from our surroundings{1} And it is an obvious fact, which cannot be called in question, that the principal element in a mans well-being,—indeed, in the whole tenor of his existence,—is what he is made of, his inner constitution. For this is the immediate source of that inward satisfaction or dissatisfaction resulting from the sum total of his sensations, desires and thoughts; whilst his surroundings, on the other hand, exert only a mediate or indirect influence upon him. This is why the same external events or circumstances affect no two people alike; even with perfectly similar surroundings every one lives in a world of his own. For a man has immediate apprehension only of his own ideas, feelings and volitions; the outer world can influence him only in so far as it brings these to life. The world in which a man lives shapes itself chiefly by the way in which he looks at it, and so it proves different to different men; to one it is barren, dull, and superficial; to another rich, interesting, and full of meaning. On hearing of the interesting events which have happened in the course of a mans experience, many people will wish that similar things had happened in their lives too, completely forgetting that they should be envious rather of the mental aptitude which lent those events the significance they possess when he describes them; to a man of genius they were interesting adventures; but to the dull perceptions of an ordinary individual they would have been stale, everyday occurrences. This is in the highest degree the case with many of Goethes and Byrons poems, which are obviously founded upon actual facts; where it is open to a foolish reader to envy the poet because so many delightful things happened to him, instead of envying that mighty power of phantasy which was capable of turning a fairly common experience into something so great and beautiful.
同樣，自信樂觀的人眼裡所令人興奮的衝突性事件，在性格憂鬱的人看來，卻有可能是一幕悲劇，而在心靈麻木不仁的人眼裡，則完全沒有任何意義。
所有這一切都基於這樣一個事實：當主觀因素和客觀因素協作，才能全面認識並欣賞事物。這兩者密切地聯結在一起，就像水中的氧和氫，所以，面對同一個對象時，雖然在經驗中客觀和外在的因素可能相同，但由於主觀因素和個人鑑賞力不同，人們的看法就會千差萬別，就好像這種客觀與外在因素也是不同的。
即便是世上最燦爛多彩的事情，在智力遲鈍、愚蠢的人眼中也乏善可陳，這就像一幅在惡劣天氣裡的美麗風景畫，或一架劣質攝影機拍下來的影像。
每個人無疑都被幽禁在自己的意識內，人無法超越自己，更無法直接走出上述界限。因此，外在的幫助對他並無太大意義。
In the same way, a person of melancholy temperament will make a scene in a tragedy out of what appears to the sanguine man only in the light of an interesting conflict, and to a phlegmatic soul as something without any meaning;—all of which rests upon the fact that every event, in order to be realized and appreciated, requires the co-operation of two factors, namely, a subject and an object, although these are as closely and necessarily connected as oxygen and hydrogen in water. When therefore the objective or external factor in an experience is actually the same, but the subjective or personal appreciation of it varies, the event is just as much a different one in the eyes of different persons as if the objective factors had not been alike; for to a blunt intelligence the fairest and best object in the world presents only a poor reality, and is therefore only poorly appreciated,—like a fine landscape in dull weather, or in the reflection of a bad camera obscura. In plain language, every man is pent up within the limits of his own consciousness, and cannot directly get beyond those limits any more than he can get beyond his own skin; so external aid is not of much use to him.
[英譯參考資料]
https://www.gutenberg.org/files/10741/10741-h/10741-h.htm
THE ESSAYS OF ARTHUR SCHOPENHAUER:
THE WISDOM OF LIFE
By Arthur Schopenhauer
Translated By T. Bailey Saunders
自訂分類：Selected & Extracts
上一則： Excerpt：《人生有點苦，但你可以選擇幸福：叔本華59個不迎合、提升配得感的人間清醒之書》-2下一則： Selected poems：《辛波絲卡——詩、有紀念性的破銅爛鐵，以及好友和夢》
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