I was early impelled8 to investigate the character and motives9 of the crowd around me, eagerly rushing forward in pursuit of happiness. I soon noted10 multitudes relinquishing11 the chase in indolent despondency. They affirmed to me that they no longer believed in the existence of happiness. I felt an insatiate craving12, and[40] saw life through the illusive13 coloring of youth. Unwilling14 to resign my hopes, I inquired of others, who seemed possessed15 of greater strength of mind, and more weight of character, if they could guide me to the place of happiness? Some answered with an ill-concealed smile of derision, and others with bitterness. They declared that in their view the pleasures of life were more than counterbalanced by its pains. Because they were disappointed and discouraged, they deemed that their superior wisdom had enabled them to strip off the disguises of life, and contemplate17 it with sullen18 resignation.
I remarked others in high places, whose restless activity and brilliance19 dazzled the multitude and inspired envy. I eagerly asked of them the secret of happiness. Too proud and self-satisfied to dissemble, they made little effort to conceal16 their principles. I saw their hearts contracted by the vileness20 of egotism, and devoured21 with measureless ambition. A faithful scrutiny22, which penetrated23 beyond their dazzling exterior25, showed me the righteous reaction of their principles, and convinced me that they suffered according to their deserts.
Weary and disheartened, I left them, and repaired to the class of stern and austere26 moralists. They represented the world to me as a melancholy27 and mysterious valley, through which the sojourner28 passes, groaning29 on his way to the grave. Their doctrines30 inspired me at once with sadness and terror. I soon resumed the elastic31 confidence of youth, and replied, ‘I will never believe that the Author of my being, who has imaged in my heart such pure and tranquil32 pleasures, who has rendered man capable of chaste33 love, and of friendship in its sanctity, who has formed us innocent before we[41] could practise virtue34, and who has connected the salutary bitterness of repentance35 with errors, has unalterably willed our misery36.’
Thence I passed to the opposite extreme, and accosted37 a gay and reckless throng38, whose deportment showed that they had found the object of my pursuit. I discovered them to be fickle39 by character, and vacillating from indifference40. They had only escaped the errors of the moralists, by substituting, in place of their austere maxims41, enjoyments42 without any regard to consequences. I asked them to point me to happiness. Without comprehending the import of my question, they offered me participation43 in their pleasures. But I saw them prodigal44 of life, dissipating years in a few days, and reserving the remnant of their existence for unavailing repentance.[2]
In view of so many observations, I abandoned the idea of guiding my researches by the counsels of others; and began to inquire for the secret in my own bosom45. I heard the multitude around me complaining, in disappointment and discouragement. I resolved, that I would not commence the pursuit of happiness by servilely following in their beaten path. I determined46 to reflect, and patiently investigate a subject of so much moment. I detected at once the error of the common impression, that pleasure and happiness are the same. The former, fickle and fleeting47, assumes forms as various as human caprice; and its most attractive charm is novelty. The object which gives it birth today, ceases to please, or inspires disgust tomorrow. The perception of happiness is not thus changeable and transient. It creates the consciousness of an existence so tranquil and satisfying,[42] that the longer we experience it, the more we desire to prolong its duration.
Another mistaken, though common impression is, that the more profoundly we reflect, and make the pursuit of happiness a study, the less we shall be likely to enjoy. This is an error not only in regard to happiness, but even pleasure. If it be innocent and exempt48 from danger, to analyze49 it, and reason upon it, so far from diminishing, prolongs the delight, and renders it higher. Without reflection we only skim its surface; we do not penetrate24, and enjoy it.
Let us observe the few, who have acquired the wisdom to enjoy that existence, which the multitude waste. In their festal unions of friendship, let us mark the development of their desire to multiply the happy moments of life. By what ingenious and pleasant discussions do they heighten the charms of their condition! With what delicacy50 of tact51 do they analyze their enjoyments, to taste them with a more prolonged and exquisite52 relish53! With what skill do they discipline themselves sometimes to efface54 the images of the future, that nothing may embitter55, or distract their relish of the present; and sometimes to invoke56 remembrances and hopes, to impart to it still brighter embellishments!
Contrary to the prevalent impression, I therefore deem that, to reflect much upon it, is one of the wisest means in the pursuit of happiness. The first analysis of reflection, it is true, dispels57 the charm with which youth invests existence. It forces the conviction upon us, that the pleasures of life are less durable58, and its forms more numerous and prolonged, than we had anticipated. The first result of the process is discouragement.[43] But, as we continue to reflect, objects change their aspect a second time. The evils which at the first glance seemed so formidable, lose a portion of their terrific semblance59; and the fleeting pleasures of existence receive new attractions from their analogy to human weakness.
They mistake, too, who suppose that the art on which I write has never been taught. The sages60 of Greece investigated the science of happiness as eloquently61 and profoundly, as they studied the other sciences. They wisely held the latter in estimation only so far as they were subservient62 to the former. In all succeeding ages there have arisen a few thinking men, who have regarded all their faculties63, their advantages of nature and fortune, their studies and acquirements, not as ends in themselves, but as means conducive64 to the right pursuit of happiness.
So long a period has elapsed since this has been a subject of investigation65, that when the opinion is advanced that this pursuit may be successfully conducted by system, its rules reduced to an art, and thus become assimilated to those of the other arts, most men are utterly66 incredulous.[3] No truth, however, is more simple. To attain67 to a knowledge of the rules, it is only requisite68, as in the other arts, that there should be natural dispositions69 for the study, favorable circumstances, and an assiduous investigation of the precepts70.
The influence of fortunate dispositions for this study is chiefly discernible in men of marked and energetic character. Some are endowed by nature with such firmness and force of character, that misfortune cannot shake them. It slides, if I may so speak, over the surface[44] of their stoical hearts, and the shock of adversity inspires them almost with a sort of pleasure, calling forth71 the conscious feeling of power and independence for resistance. But we observe the greater number shrinking from affliction, and even images of sadness, enjoying the present without apparent consciousness, and forgetting the past without regret. Always fickle and frivolous72, they evade73 suffering by recklessness and gayety. The most perfect organization for happiness[4] imparts at the same time great force to resist the pains of life, and keen sensibility to enjoy its pleasures. I am aware that great energy and quick sensibility are generally supposed to be incompatible74 qualities; I have, nevertheless, often seen them united. I would lay down precepts, by which to obtain the combination. By a more perfect education, it is hoped that, in the ages to come, this union may become general.
Perhaps some will ask, if he who thus assumes to teach the art of happiness has himself learned to be constantly happy? Endowed with a moderate share of philosophy, and aided by favorable circumstances, I have thus far found the pleasures of life greatly overbalancing its pains. But who can hope felicity without alloy75? I would not conceal that I have had my share of inquietudes and regrets; and I have sometimes forgotten my principles. I resemble the pilot, who gives lessons upon his art after more than one shipwreck5.
点击收听单词发音
1 concur | |
v.同意,意见一致,互助,同时发生 | |
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2 resounds | |
v.(指声音等)回荡于某处( resound的第三人称单数 );产生回响;(指某处)回荡着声音 | |
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3 encompassed | |
v.围绕( encompass的过去式和过去分词 );包围;包含;包括 | |
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4 enjoyment | |
n.乐趣;享有;享用 | |
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5 shipwreck | |
n.船舶失事,海难 | |
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6 mariner | |
n.水手号不载人航天探测器,海员,航海者 | |
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7 isle | |
n.小岛,岛 | |
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8 impelled | |
v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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9 motives | |
n.动机,目的( motive的名词复数 ) | |
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10 noted | |
adj.著名的,知名的 | |
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11 relinquishing | |
交出,让给( relinquish的现在分词 ); 放弃 | |
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12 craving | |
n.渴望,热望 | |
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13 illusive | |
adj.迷惑人的,错觉的 | |
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14 unwilling | |
adj.不情愿的 | |
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15 possessed | |
adj.疯狂的;拥有的,占有的 | |
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16 conceal | |
v.隐藏,隐瞒,隐蔽 | |
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17 contemplate | |
vt.盘算,计议;周密考虑;注视,凝视 | |
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18 sullen | |
adj.愠怒的,闷闷不乐的,(天气等)阴沉的 | |
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19 brilliance | |
n.光辉,辉煌,壮丽,(卓越的)才华,才智 | |
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20 vileness | |
n.讨厌,卑劣 | |
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21 devoured | |
吞没( devour的过去式和过去分词 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光 | |
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22 scrutiny | |
n.详细检查,仔细观察 | |
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23 penetrated | |
adj. 击穿的,鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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24 penetrate | |
v.透(渗)入;刺入,刺穿;洞察,了解 | |
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25 exterior | |
adj.外部的,外在的;表面的 | |
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26 austere | |
adj.艰苦的;朴素的,朴实无华的;严峻的 | |
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27 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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28 sojourner | |
n.旅居者,寄居者 | |
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29 groaning | |
adj. 呜咽的, 呻吟的 动词groan的现在分词形式 | |
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30 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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31 elastic | |
n.橡皮圈,松紧带;adj.有弹性的;灵活的 | |
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32 tranquil | |
adj. 安静的, 宁静的, 稳定的, 不变的 | |
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33 chaste | |
adj.贞洁的;有道德的;善良的;简朴的 | |
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34 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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35 repentance | |
n.懊悔 | |
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36 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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37 accosted | |
v.走过去跟…讲话( accost的过去式和过去分词 );跟…搭讪;(乞丐等)上前向…乞讨;(妓女等)勾搭 | |
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38 throng | |
n.人群,群众;v.拥挤,群集 | |
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39 fickle | |
adj.(爱情或友谊上)易变的,不坚定的 | |
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40 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
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41 maxims | |
n.格言,座右铭( maxim的名词复数 ) | |
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42 enjoyments | |
愉快( enjoyment的名词复数 ); 令人愉快的事物; 享有; 享受 | |
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43 participation | |
n.参与,参加,分享 | |
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44 prodigal | |
adj.浪费的,挥霍的,放荡的 | |
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45 bosom | |
n.胸,胸部;胸怀;内心;adj.亲密的 | |
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46 determined | |
adj.坚定的;有决心的 | |
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47 fleeting | |
adj.短暂的,飞逝的 | |
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48 exempt | |
adj.免除的;v.使免除;n.免税者,被免除义务者 | |
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49 analyze | |
vt.分析,解析 (=analyse) | |
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50 delicacy | |
n.精致,细微,微妙,精良;美味,佳肴 | |
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51 tact | |
n.机敏,圆滑,得体 | |
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52 exquisite | |
adj.精美的;敏锐的;剧烈的,感觉强烈的 | |
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53 relish | |
n.滋味,享受,爱好,调味品;vt.加调味料,享受,品味;vi.有滋味 | |
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54 efface | |
v.擦掉,抹去 | |
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55 embitter | |
v.使苦;激怒 | |
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56 invoke | |
v.求助于(神、法律);恳求,乞求 | |
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57 dispels | |
v.驱散,赶跑( dispel的第三人称单数 ) | |
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58 durable | |
adj.持久的,耐久的 | |
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59 semblance | |
n.外貌,外表 | |
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60 sages | |
n.圣人( sage的名词复数 );智者;哲人;鼠尾草(可用作调料) | |
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61 eloquently | |
adv. 雄辩地(有口才地, 富于表情地) | |
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62 subservient | |
adj.卑屈的,阿谀的 | |
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63 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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64 conducive | |
adj.有益的,有助的 | |
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65 investigation | |
n.调查,调查研究 | |
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66 utterly | |
adv.完全地,绝对地 | |
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67 attain | |
vt.达到,获得,完成 | |
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68 requisite | |
adj.需要的,必不可少的;n.必需品 | |
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69 dispositions | |
安排( disposition的名词复数 ); 倾向; (财产、金钱的)处置; 气质 | |
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70 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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71 forth | |
adv.向前;向外,往外 | |
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72 frivolous | |
adj.轻薄的;轻率的 | |
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73 evade | |
vt.逃避,回避;避开,躲避 | |
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74 incompatible | |
adj.不相容的,不协调的,不相配的 | |
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75 alloy | |
n.合金,(金属的)成色 | |
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