6. How to Share ? 如何分享?

Nothing is pleasant to possess, without someone to share.

Many lacked not a friend, but a friendship.

The living voice & the intimacy of a common life will help you more than the written word.

First, because people put more faith in their eyes than in their ears, &
Second, because the way is long if one follows precepts,
– but short & helpful, if one follows patterns.

On Sharing Knowledge

I feel, my dear Lucilius, that I am being not only reformed, but transformed.

I do not yet, however, assure myself, or indulge the hope, that there are no elements left in me which need to be changed.

Of course there are many that should be made more compact, or made thinner, or be brought into greater prominence.

And indeed this very fact is proof that my spirit is altered into something better, – that it can see its own faults, of which it was previously ignorant.

I therefore wish to impart to you this sudden change in myself; I should then begin to place a surer trust in our friendship,

– the true friendship which hope & fear & self-interest cannot sever, the friendship in which & for the sake of which people meet death.

I can show you many who have lacked, not a friend, but a friendship;

this, however, cannot possibly happen when souls are drawn together by identical inclinations into an alliance of honourable desires.

And why can it not happen?
Because in such cases people know that they have all things in common, especially their troubles.

You cannot conceive what distinct progress I notice that each day brings to me.

And when you say: “Give me also a share in these gifts which you have found so helpful,”
I reply that I am anxious to heap all these privileges upon you, & that I am glad to learn in order that I may teach.

Nothing will ever please me, no matter how excellent or beneficial, if I must retain the knowledge of it to myself.

And if wisdom were given me under the express condition that it must be kept hidden & not uttered, I should refuse it.

No good thing is pleasant to possess, without friends to share it.

I shall therefore send to you the actual books; & in order that you may not waste time in searching here & there for profitable topics, I shall mark certain passages, so that you can turn at once to those which I approve and admire.

Of course, however, the living voice & the intimacy of a common life will help you more than the written word.

You must go to the scene of action,
first, because people put more faith in their eyes than in their ears, &
second, because the way is long if one follows precepts, but short & helpful, if one follows patterns.

Cleanthes could not have been the express image of Zeno, if One had merely heard his lectures;
he shared in his life, saw into his hidden purposes, & watched him to see whether he lived according to his own rules.

Plato, Aristotle, & the whole throng of sages who were destined to go each their different way, derived more benefit from the character than from the words of Socrates.

It was not the class-room of Epicurus, but living together under the same roof, that made great sages of Metrodorus, Hermarchus, & Polyaenus.

Therefore I summon you, not merely that you may derive benefit, but that you may confer benefit; for we can assist each other greatly.

Meanwhile, I owe you my little daily contribution; you shall be told what pleased me to-day in the writings of Hecato;

That was indeed a great benefit; such a person can never be alone.

it is these words:

I have begun to be a friend to myself.

Farewell。

Stoic, Seneca, StoicTaoist。

如何分享?

如没有人分享,没有什么是值得拥有的。

许多人缺少的不是朋友,而是友谊。

生活知音和普通生活的亲密感比文字对你的帮助更大。

首先,因为人们对眼睛比对耳朵更信任

第二,因为遵守戒律的路是漫长的,

-但是,如果一个人遵循模式的话,简短而有用。

论知识共享

亲爱的卢西利乌斯,我觉得我不仅在改造,而且在被改造。

然而,我还不能向自己保证,也不能放纵自己的希望,我的内心没有任何需要改变的因素。

当然,也有许多需要做得更紧凑、更薄或更突出。

事实上,正是这一事实证明了我的精神被改变成了更好的东西——它可以看到自己的错误,而它以前对此一无所知。

因此,我希望告诉你们我自己的这种突然变化;然后我应该开始更加信任我们的友谊,

——希望、恐惧和私利无法割断的真正友谊,人们在其中为之死亡的友谊。

我可以向你们展示许多人所缺少的,不是朋友,而是友谊;

然而,这不可能发生,当灵魂被相同的倾向拉到一起,成为一个高尚欲望的联盟。

为什么不能发生呢?

因为在这种情况下,人们知道他们有所有的共同点,特别是他们的烦恼。

你无法想象我注意到的每一天给我带来的显著进步。

当你说:“也给我一份你觉得非常有用的礼物吧,”

我回答说,我急于把所有这些特权都加在你们身上,我很高兴学习,以便我可以教学。

如果我必须把它的知识留给自己,无论它多么优秀或有益,都不会让我高兴。

如果智慧是在明确的条件下给予我的,而它必须隐藏起来&不能说出来,我会拒绝它。

没有朋友分享的东西,是不会令人愉快的。

因此,我将向您送实际的书籍;&为了不让你们浪费时间到处寻找有利可图的话题,我将标记某些段落,以便你们可以立即转向我赞同和钦佩的段落。

当然,生活的知音&普通生活中的亲密感对你的帮助远大于文字。

你必须行动,

首先,因为人们对眼睛比对耳朵更信任

第二,因为如果一个人遵循戒律,道路是漫长的,但是如果一个人遵循生活式,道路是短暂而有益的。

如果一个人仅仅听了芝诺的演讲,那么克朗提斯就不可能成为芝诺的形象;

他分享自己的生活,了解自己隐藏的目的,观察自己是否按照自己的规则生活。

柏拉图、亚里士多德和所有注定要各奔前程的圣人,都从这个人物身上得到了比苏格拉底的话更多的好处。

这不是伊壁鸠鲁的教室,而是住在同一个屋檐下,造就了Metrodorus、Hermarchus和Polyaenus的伟大圣人。

所以我召你来,不仅是要你得益,也是因为我们可以互相帮助而得益。

同时,我还欠你我每天的一点贡献;今天,我会用赫卡托的著作告诉你我喜欢的东西;

这确实是一大好处;这样的人永远不会孤单。

是这样的话:

我已经开始成为自己的朋友。

再会。

斯多葛,塞内卡,坚道学。

5. How to Live ? 如何生活?

How to Live ?

Live according to Nature.

On the Philosopher’s Mean

I commend you & rejoice in the fact that you are persistent in your studies, & that, putting all else aside,

you make it each day your endeavour to become a better person.

I do not merely exhort you to keep at it; I actually beg you to do so.

I warn you, however, not to act after the fashion of those who desire to be conspicuous rather than to improve,

by doing things which will rouse comment as regards your dress or general way of living.

Repellent attire, unkempt hair, open scorn of silver dishes, a couch on the bare earth,

& any other perverted forms of self-display, are to be avoided.

The mere name of philosophy, however quietly pursued, is an object of sufficient scorn;

& what would happen if we should begin to separate ourselves from the customs of our fellowships?

Inwardly, we ought to be different in all respects, but our exterior should conform to society.

Do not wear too fine, nor yet too frowzy, a toga.

One needs no silver plate, encrusted & embossed in solid gold;

but we should not believe the lack of silver & gold to be proof of the simple life.

Let us try to maintain a higher standard of life than that of the multitude, but not a contrary standard;

otherwise, we shall frighten away & repel the very persons whom we are trying to improve.

The first thing which philosophy undertakes to give is fellow-feeling with everyone;

in other words, sympathy & sociability.

We part company with our promise if we are unlike everyone else.

We must see to it that the means by which we wish to draw admiration be not absurd & odious.

Our motto, as you know, is

“Live according to Nature”;

but it is quite contrary to nature to torture the body, to hate unlaboured elegance, to be dirty on purpose,

to eat food that is not only plain, but disgusting & forbidding.

Just as it is a sign of luxury to seek out dainties,

so it is madness to avoid that which is customary & can be purchased at no great price.

Philosophy calls for plain living, but not for penance;

& we may perfectly well be plain & neat at the same time.

This is the mean of which I approve;

our life should observe a happy medium between the ways of a sage & the ways of the world at large;

all & one should admire it, but they should understand it also.

“Well then, shall we act like other people?

Shall there be no distinction between ourselves & the world?”

Yes, a very great one;

let people find that we are unlike the common herd, if they look closely.

If they visit us at home, they should admire us, rather than our household appointments.

One is a great person who uses earthenware dishes as if they were silver;

but One is equally great who uses silver as if it were earthenware.

It is the sign of an unstable mind not to be able to endure riches.

I wish to share with you to-day’s profit also, in the writings of Hecato that the limiting of desires helps also to cure fears:

“Cease to hope, & you will cease to fear.”

“But how,” you will reply, “can things so different go side by side?”

In this way, my dear Lucilius: though they do seem at variance, yet they are really united.

Just as the same chain fastens the prisoner & the soldier who guards them,

so hope & fear, dissimilar as they are, keep step together;

fear follows hope.

I am not surprised that they proceed in this way;

each alike belongs to a mind that is in suspense,

a mind that is fretted by looking forward to the future.

But the chief cause of both these ills is that we do not adapt ourselves to the present,

but send our thoughts a long way ahead.

And so foresight,

the noblest blessing of the human race, becomes perverted.

Many of our blessings bring bane to us;

for memory recalls the tortures of fear,

while foresight anticipates them.

The present alone can make no One wretched.

Beasts avoid the dangers which they see, & when they have escaped them are free from care;

but we torment ourselves

Over that which is to Come

as well as

Over that which is Past.

FareWell。

Stoic, Seneca, StoicTaoist。

如何生活?

按自然规律生活。

论哲学家的中庸

我赞扬你,并为你坚持不懈地学习而高兴,抛开其他一切,

你每天都在努力成为一个更好的人。

我不仅劝你坚持下去;我真的请求你这么做。

然而,我警告你们,不要仿效那些希望引人注目而不是改进的人,

做一些会引起人们对你的衣着或一般生活方式的评论的事情。

令人厌恶的衣着,蓬乱的头发,对银盘的公然蔑视,光秃的土地上,

&应避免任何其他扭曲的自我展示形式。

哲学的名称,不管它如何被悄悄地追求,都是一个备受蔑视的对象;

&如果我们开始脱离习俗,会发生什么?

在内心,我们应该在各个方面都有所不同,但我们的外表应该与社会相适应。

不要穿得太细,也不要穿得太邋遢。

一个人不需要镀银板,用纯金镶嵌;

但是,我们不应该相信金银的缺乏就是简单生活的证明。

让我们努力保持比大众更高的生活标准,但不要有相反的标准;

否则,我们将吓跑和排斥那些我们正试图改进的人。

哲学承诺给予的第一件事是与每个人的同情心;

换句话说,同情和社交。

如果我们与其他人不同,我们就会放弃自己的承诺。

我们必须确保我们希望获得赞赏的手段不是荒谬和可憎的。

你知道,我们的座右铭是

“按自然生活”;

但是,折磨身体,痛恨无拘无束的优雅,故意弄脏身体,是完全违背自然的,

吃不光是普通的食物,而且是令人厌恶和禁止的食物。

正如追求美味是奢侈的象征,

因此,避免那些习惯性的东西是疯狂的&可以用不高的价格买到。

哲学要求朴素的生活,但不要求忏悔;

&我们很有可能同时做到朴素和整洁。

这是我赞同的意思;

我们的生活应该在圣人的生活方式和整个世界的生活方式之间找到一个幸福的中介;

所有人都应该钦佩它,但他们也应该理解它。

“那么,我们应该像其他人一样行事吗?

难道我们和世界之间没有区别吗?”

是的,非常棒;

如果人们仔细观察的话,让他们发现我们与普通人群不同。

如果他们在家里拜访我们,他们应该钦佩我们,而不是我们的家具陈设。

一个伟人,能把陶器盘子当作银器来使用;

但同样伟人使用银就像使用陶器一样。

不能忍受财富是精神不稳定的标志。

我也希望与你们分享今天的利润,在赫卡托的著作中,欲望的限制也有助于治愈恐惧:

“停止希望,你将停止恐惧。”

“但是,”你会回答,“如此不同的事情怎么能同时发生呢?”

就这样,我亲爱的卢西柳斯:虽然他们看起来不一致,但他们真的是团结一致的。

就像同一条锁链把囚犯和看守他们的士兵拴在一起一样,

所以希望和恐惧,尽管它们是不同的,但却要步调一致;

恐惧伴随着希望。

我对他们这样做并不感到惊讶;

每个人都属于一个悬念中的心灵,

一颗因展望未来而烦恼的心。

但这两种弊病的主要原因是我们不适应现在,

但让我们的思想向前走很长一段路。

所以 有远见,,

人类最崇高的祝福,却被扭曲了。

我们的许多祝福给我们带来了祸害;

因为记忆回忆起恐惧的折磨,

而远见卓识则预示着他们。

不能使任何人痛苦的 是现在。

野兽逃避他们所看到的危险,一旦逃脱,他们就无忧无虑;

但我们折磨自己

在即将到来的事情上

以及

在过去的事情上。

再会。

斯多葛派,塞内卡派,坚道学。