You will find enough who are ready to inspire you with indifference10 or disdain11 for such counsels. They will indolently, and yet confidently, assure you, that the theoretical discussion of the pursuit of happiness is, of all visionary investigations12, the most profitless and inapplicable; that lecture, write, preach as we may, the future will be, perhaps ought to be, as the past; that the world is always growing older, without ever growing wiser; and that men are evidently no more successful in their search after happiness now, than in the remotest periods of recorded history. They will affirm that man has always been the sport of accident, the slave of his passions, the creature of circumstances; that it is useless to reason, vain to consult rules, imbecile to surrender independence, to follow the guidance of those who assume to be wise, or receive instruction from those who have been taught by years. They will allege13 the utter inefficacy of the lights of reason, philosophy, and religion, judging from the little illumination, which they have hitherto shed upon the paths of life. On the same ground, and from the same reasonings, they might declaim against every attempt, in every form to render the world wiser and happier. With equal propriety15 they might say, ‘close the pulpit, silence the press, cease from[3] parental discipline, moral suasion, and the training of education. Do what you will, the world will go on as before.’ Who does not see the absurdity16 of such language? Because we cannot do everything, shall we do nothing? Because the million float towards the invisible future without any pole star, or guided only by the presumption17 of general opinion, is it proof conclusive18 that none have been rendered happier in consequence of having followed wiser guidance, and pursued happiness by system?
Such is the practical creed19 of the great mass, with whom you will be associated in life. I, on the contrary, think entirely20 with the French philosopher, whose precepts21 you are about to read, that this general persuasion22 is palpably false and fatal; that much suffering may be avoided, and much enjoyment obtained by following rules, and pursuing happiness by system; that I have had the fortune to meet with numbers, who were visible proofs that men may learn how to be happy. I am confident that the far greater portion of human suffering is of our own procuring23, the result of ignorance and mistaken views, and that it is a superfluous24 and unnecessary mixture of bitterness in the cup of human life. I firmly believe that the greater number of deaths, instead of being the result of specific diseases, to which they are attributed, are really caused by a series of imperceptible malign25 influences, springing from corroding26 cares, griefs, and disappointments. To say, that more than half of the human race die of sorrow, and a broken heart, or in some way fall victims to their passions, may seem like advancing a revolting doctrine27; but it is, nevertheless, in my mind, a simple truth.
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We do not see the operations of grief upon some one or all the countless28 frail29 and delicate constituents30 of human life. But if physiology31 could look through the infinitely32 complicated web of our structure with the power of the solar microscope, it would behold33 every chagrin34 searing some nerve, paralyzing the action of some organ, or closing some capillary35; and that every sigh draws its drop of life blood from the heart. Nature is slow in resenting her injuries; but the memory of them is indelibly impressed, and treasured up for a late, but certain revenge. Nervousness, lowness of spirits, headache, and all the countless train of morbid36 and deranged37 corporeal38 and mental action, are, at once, the cause and the effect of sorrow and anxiety, increased by a constant series of action and reaction. Thought and care become impressed upon the brow. The bland39 essence of cheerfulness evaporates. The head becomes shorn of its locks; and the frosts of winter gather on the temples. These concurrent40 influences silently sap the stamina41 of life; until, aided by some adventitious42 circumstance, which we call cold, fever, epidemic43, dyspepsia—death lays his hand upon the frame that by the sorrows and cares of life was prepared for his dread44 office. The bills of mortality assign a name to the mortal disease different from the true one.
Cheerfulness and equanimity45 are about the only traits that have invariably marked the life of those who have lived to extreme old age. Nothing is more clearly settled by experience, than that grief acts as a slow poison, not only in the immediate46 infliction47 of pain, but in gradually impairing48 the powers of life, and in subtracting from the sum of our days.
[5]
If, then, by any process of instruction, discipline and mental force, we can influence our circumstances, banish50 grief and create cheerfulness, we can, in the same degree, reduce rules, for the pursuit of happiness, to a system; and make that system a matter of science. Can we not do this? The very million who deride51 the idea of seeking for enjoyment through the medium of instruction, unconsciously exercise the power in question to a certain extent—though not to the extent, of which they are capable. All those wise individuals, who have travelled with equanimity and cheerfulness through the diversified52 scenes of life, making the most of its good, and the least of its evils, bear a general testimony53 to the truth of this fact. We find in them a conviction that they had such power, and a force of character that enabled them to act according to their convictions.
No person deserves the name of a philosopher, who is not wise in relation to the great purpose of life. In the same proportion, then, as I convince you, that by our own voluntary, physical and mental discipline, we can act upon circumstances, and influence our temperament54, and thus bear directly upon our happiness, I shall be able to stir up your powers, and call forth55 your energy of character, to apply that discipline in your own case. In the same proportion I shall be instrumental in training you to the highest exercise of your reason, and the attainment56 of true philosophy.
The elements upon which you are to operate, are your circumstances, habits, and modes of thinking and acting49. The philosopher of circumstances[A] denies that[6] you can act upon these. But, by his unwearied efforts to propagate his system, he proves, that he does not himself act upon his avowed57 convictions. The impulse of all our actions from birth to death, the spring of all our movements is a conviction, that we can alter and improve our condition. We have a consciousness stronger than our reason, that we can control our circumstances. We can change our regimen and habits; and by patience and perseverance58, even our temperament. Every one can cite innumerable and most melancholy59 instances of those who have done it for evil. The habit of indulging in opium60, tobacco, ardent61 spirits, or any of the pernicious narcotics62, soon reduces the physical and mental constitution to that temperament, in which these stimulants63 are felt to be necessary. A corresponding change is produced in the mind and disposition64. The frequent and regular use of medicine, though it may have been wholly necessary at first, finally becomes an inveterate65 habit. No phenomenon of physiology is more striking, than the facility with which the human constitution immediately commences a conformity66 to whatsoever67 change of circumstances, as of climate, habit, or aliment, we impose upon it. It is a most impressive proof, that the Creator has formed man capable of becoming the creature of all climates and conditions.
If we may change our temperament both of body and mind for evil, as innumerable examples prove that we may, why not as easily for good? Our habits certainly are under our control; and our modes of thinking, however little the process may have been explained, are, in some way, shaped by our voluntary discipline. We have high powers of self-command, as every one who has made[7] the effort to exercise them, must be conscious. We have inexhaustible moral force for self-direction, if we will only recognise and exert it. We owe most of our disgusts and disappointments, our corroding passions and unreasonable68 desires, our fretfulness, gloom and self-torment, neither to nature nor fate; but to ourselves, and our reckless indifference to those rules, that ought to guide our pursuit of happiness. Let a higher education and a truer wisdom disenthral us from our passions, and dispel69 the mists of opinion and silence the authority of example. Let us commence the pursuit of happiness on the right course, and seek it where alone it is to be found. Equanimity and moderation will shed their mild radiance upon our enjoyments70; and in our reverses we shall summon resignation and force of character; and, according to the sublime71 ancient maxim72, we shall become masters of events and of ourselves.
I am sensible that there will always be a sufficient number of those, deemed philosophers, who, notwithstanding their rules, have wandered far from their aim. Such there will always be, so long as there are stirring passions within or hidden dangers around us; and there will be shipwrecks73, so long as human cupidity74 and ambition tempt14 self-confident and unskilful mariners75 upon the fickle76 and tumultuous bosom77 of the ocean. But is this proof that a disciplined pilot would not be most likely to make the voyage in safety, or that the study of navigation is useless?
My affectionate desire is, to draw your attention to those moral resources which your Creator has placed at your command. How many millions have floated down the current in the indolent supineness of inactivity, who,[8] had they been aware of their internal means of active resistance, would have risen above the pressure of their circumstances! Who can deny, that there is a manifest difference, even as things now are, between the moral courage of action and endurance, put forth by a disciplined and reflecting mind, possessing force of character, and the stupid and passive abandonment, with which a savage78 meets pain and death?
May you speed on your voyage under the influence of the lucida sidera, or, in higher phrase, may Providence79 be your guide.
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1 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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2 oracles | |
神示所( oracle的名词复数 ); 神谕; 圣贤; 哲人 | |
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3 docility | |
n.容易教,易驾驶,驯服 | |
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4 embark | |
vi.乘船,着手,从事,上飞机 | |
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5 piety | |
n.虔诚,虔敬 | |
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6 recurrence | |
n.复发,反复,重现 | |
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7 parental | |
adj.父母的;父的;母的 | |
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8 qualified | |
adj.合格的,有资格的,胜任的,有限制的 | |
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9 enjoyment | |
n.乐趣;享有;享用 | |
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10 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
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11 disdain | |
n.鄙视,轻视;v.轻视,鄙视,不屑 | |
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12 investigations | |
(正式的)调查( investigation的名词复数 ); 侦查; 科学研究; 学术研究 | |
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13 allege | |
vt.宣称,申述,主张,断言 | |
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14 tempt | |
vt.引诱,勾引,吸引,引起…的兴趣 | |
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15 propriety | |
n.正当行为;正当;适当 | |
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16 absurdity | |
n.荒谬,愚蠢;谬论 | |
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17 presumption | |
n.推测,可能性,冒昧,放肆,[法律]推定 | |
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18 conclusive | |
adj.最后的,结论的;确凿的,消除怀疑的 | |
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19 creed | |
n.信条;信念,纲领 | |
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20 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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21 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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22 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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23 procuring | |
v.(努力)取得, (设法)获得( procure的现在分词 );拉皮条 | |
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24 superfluous | |
adj.过多的,过剩的,多余的 | |
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25 malign | |
adj.有害的;恶性的;恶意的;v.诽谤,诬蔑 | |
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26 corroding | |
使腐蚀,侵蚀( corrode的现在分词 ) | |
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27 doctrine | |
n.教义;主义;学说 | |
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28 countless | |
adj.无数的,多得不计其数的 | |
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29 frail | |
adj.身体虚弱的;易损坏的 | |
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30 constituents | |
n.选民( constituent的名词复数 );成分;构成部分;要素 | |
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31 physiology | |
n.生理学,生理机能 | |
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32 infinitely | |
adv.无限地,无穷地 | |
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33 behold | |
v.看,注视,看到 | |
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34 chagrin | |
n.懊恼;气愤;委屈 | |
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35 capillary | |
n.毛细血管;adj.毛细管道;毛状的 | |
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36 morbid | |
adj.病的;致病的;病态的;可怕的 | |
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37 deranged | |
adj.疯狂的 | |
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38 corporeal | |
adj.肉体的,身体的;物质的 | |
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39 bland | |
adj.淡而无味的,温和的,无刺激性的 | |
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40 concurrent | |
adj.同时发生的,一致的 | |
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41 stamina | |
n.体力;精力;耐力 | |
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42 adventitious | |
adj.偶然的 | |
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43 epidemic | |
n.流行病;盛行;adj.流行性的,流传极广的 | |
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44 dread | |
vt.担忧,忧虑;惧怕,不敢;n.担忧,畏惧 | |
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45 equanimity | |
n.沉着,镇定 | |
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46 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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47 infliction | |
n.(强加于人身的)痛苦,刑罚 | |
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48 impairing | |
v.损害,削弱( impair的现在分词 ) | |
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49 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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50 banish | |
vt.放逐,驱逐;消除,排除 | |
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51 deride | |
v.嘲弄,愚弄 | |
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52 diversified | |
adj.多样化的,多种经营的v.使多样化,多样化( diversify的过去式和过去分词 );进入新的商业领域 | |
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53 testimony | |
n.证词;见证,证明 | |
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54 temperament | |
n.气质,性格,性情 | |
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55 forth | |
adv.向前;向外,往外 | |
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56 attainment | |
n.达到,到达;[常pl.]成就,造诣 | |
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57 avowed | |
adj.公开声明的,承认的v.公开声明,承认( avow的过去式和过去分词) | |
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58 perseverance | |
n.坚持不懈,不屈不挠 | |
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59 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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60 opium | |
n.鸦片;adj.鸦片的 | |
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61 ardent | |
adj.热情的,热烈的,强烈的,烈性的 | |
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62 narcotics | |
n.麻醉药( narcotic的名词复数 );毒品;毒 | |
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63 stimulants | |
n.兴奋剂( stimulant的名词复数 );含兴奋剂的饮料;刺激物;激励物 | |
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64 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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65 inveterate | |
adj.积习已深的,根深蒂固的 | |
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66 conformity | |
n.一致,遵从,顺从 | |
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67 whatsoever | |
adv.(用于否定句中以加强语气)任何;pron.无论什么 | |
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68 unreasonable | |
adj.不讲道理的,不合情理的,过度的 | |
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69 dispel | |
vt.驱走,驱散,消除 | |
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70 enjoyments | |
愉快( enjoyment的名词复数 ); 令人愉快的事物; 享有; 享受 | |
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71 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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72 maxim | |
n.格言,箴言 | |
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73 shipwrecks | |
海难,船只失事( shipwreck的名词复数 ); 沉船 | |
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74 cupidity | |
n.贪心,贪财 | |
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75 mariners | |
海员,水手(mariner的复数形式) | |
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76 fickle | |
adj.(爱情或友谊上)易变的,不坚定的 | |
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77 bosom | |
n.胸,胸部;胸怀;内心;adj.亲密的 | |
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78 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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79 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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