Let us not suppose, however, that a negative happiness, a condition exempt3 from suffering, is the most fortunate condition to which we may aspire4. They who contend for this gloomy system, have but poorly studied the nature of man. If he errs5 in desiring positive enjoyments6, if his highest aim ought to be, to live free from pain, the caves of the forest conceal8 those happy beings whom we ought to choose for our models.
Bounded by the present, animals sleep, eat, procreate, live without inquietude, and die without regret: and this is the perfection of negative happiness. Man, it is true, loses himself in vain projects. His long remembrances, his keen foresight9 create him suffering in the past and the future. His imagination brings forth10 errors, his liberty, crimes. But the abuse of his faculties11 does not disprove their excellence12. Let him consecrate13 to directing them aright, that time which he has hitherto lost in mourning over their aberrations14, and he will have reason to be grateful to the Creator, for having[46] given him the most exalted15 rank among sublunary beings. If, on the other hand, he chooses to abandon that rank, of which he ought to be proud, he will degrade his immortal16 nature at his own cost; and will only add to his other evils the shame of wishing to render himself vile17.
Let us examine those animals, the instincts of which have the nearest relation to intelligence. Not one of them takes possession of the paternal18 heritage, increases it, and transmits it to posterity19. Man alone does this, improves his condition and his kind, and in this is essentially20 distinct from all other beings below. From the Eternal to him, and from him to animals the chain is twice broken.
For man, the absence of suffering and a negative happiness are not sufficient. His noble faculties refuse the repose21 of indifference22. Created to aspire to whatever may be an element of enjoyment7, let him cherish his desires, and let them indicate to him the path of happiness; too fortunate, if they do not entice23 him towards objects, which retire in proportion as he struggles to attain24 them, and towards those imaginary joys, of which the deceitful possession is more fertile in regrets than in pleasures.
Far from being the austere25 censor26 of desires, I admit, that they often produce charming illusions. What loveliness have they not spread over our spring of life! Our imagination at that time, as brilliant and as vivid as our age, embellished27 the whole universe, and every position in which our lot might one day place us. We were occupied with errors; but they were happy errors; and to desire was to enjoy.
[47]
Those enchanting28 dreams, which hold such a delightful29 place in the life of every man, whose imagination is gay and creative, spring from our desires. Ingenious fictions! Prolific30 visions! While ye cradle us, we possess the object of our magic reveries. Real possession may be less fugitive31. But may it not also vanish like a dream?
Doubtless there are dangers blended with these seductive imaginings. In leaving the region of illusion, the greater part of men look with regret upon the abodes32 of reality, in which they must henceforward dwell. Let us not share their gloomy weakness. Let us learn to enjoy the moments of error, and perpetuate33 and renew them by remembrance. Children, only, are allowed to weep, when the waking moment dispels34 the toys, of which a dream had given them possession.
We give ourselves up to illusions without danger, if we have formed our reason; if we wisely think that the situation where our lot has placed us may have advantages which no other could offer. Imagination embellishes35 some hours without troubling any. Prompt to yield to the delightful visions, there are few of which I have not contemplated36 the charm. In seeing them vanish like a fleeting38 dream, I look round on my wife and children, and believe that I am remembered by a few friends. I open my heart to the pleasures of my retreat, which, though simple, are ever new. As the gilded39 creations of imagination disappear, I smile at my creative occupation, and console myself with the consciousness, that fancy can paint nothing brighter or more satisfying, than these my realities.[7]
But let me hasten to make an important distinction,[48] to prevent the semblance40 of contradiction. Let me discriminate41 those fleeting desires, which amuse, or delude42 us for a moment, from those deep cravings, which, directing all our faculties towards a given end, necessarily exercise a strong influence upon life. It is time to contemplate37 the latter, and to suggest more grave reflections. While the scope of our faculties is limited to narrow bounds, our desires run out into infinity44. From this fact result two reflections—the one afflicting45, that the multitude are miserable46, because it is easier to form, than to obtain our wishes; the other consoling, that they might be happy, since every one can regulate his desires.
Reduced to the necessity to realize, or restrain them, which course does wisdom indicate? Will ambition conduct us to repose?[8] He who chases its phantoms47, resembles the child who imagines that he shall be able to grasp the rainbow, which spans the mountain in the distance. But from mountain to mountain, a new horizon spreads before his eyes. But the courage and perseverance48 requisite49 to regulate our desires, may intimidate50 us. We vex51 ourselves in the pursuit of fortune, honor and glory. Philosophy is worth more than the whole, and do we expect to purchase it without pain? True, she declares to us, that to realize our desires is a part of the science of happiness; but by no means the most important one. Yet it is the only one to which most men devote themselves. Philosophy should teach us, what desires we ought to receive and cherish, as inmates52. When they are fleeting and spring from a gay and creative imagination, let us yield ourselves without fear to their transient dreams. But when they may[49] exercise a long and decisive influence, let a mature examination teach us, whether wisdom allows the attempt to realize them. Oh! how much uncertainty53 and torment54 we might spare our weakness, if from infancy55 we directed our pursuit towards the essential objects of felicity, and if we stripped those, which, in their issue, produce chimerical56 hopes and bitter regrets, of their deceitful charms! What gratitude57 should we not owe that provident58 instruction, whose cares should indicate, and smooth our road to happiness! The great results, which might be obtained from education, would be, to moderate the desires, and to find some indemnities59 for the sorrows of life. On the present plan, by arousing our emulation60, by enkindling our instinctive61 ardor62 to increase our fortune, and eclipse our rivals, we make it a study, if I may so say, to render ourselves discontented with our destiny; and, as if afraid that we should not be sufficiently63 perverted64 by the contagion65 of example, we invoke66 ambition and cupidity67 to enter the soul. We treat as chimerical those desires, which are so simple and pure, as to be pleasures of themselves, and which look to a happiness easy of attainment68.
Let us, then, unlearn most of the ideas we have received. Let us close our eyes on the illusions which surround us. Let us remould our plan of life, and retain in the heart only those desires which nature has placed there. Let reflection impart energy to our mind, and be our guide in the new path which reason opens before us.
We shall be told, that these desires animate69 us unsought and continually. I admit it. But in most men they are the simple result of instinct, and are vague, and[50] without decisive effect. A craving43 for happiness is diffused70 as widely as life. The enlightened desire of happiness is as rare as wisdom. The mass of our species do not avail themselves of life, to enjoy it; but apparently71 for other purposes. My first and fundamental maxim72 is, that no one should live by chance. Enfranchised73 from vulgar ideas, and guided by the principles of true wisdom, let happiness be our end; and let us view all our employments and pursuits, as means.
I meet men of sanguine74 temperament75, who say in the pride of internal energy, ‘my calculations must succeed. I am certain to acquire wealth.’ Another of the same class assures me, that he sees no turn to his rapid career of advancement76; and that he is confident of reaching the summit of greatness. What more fortunate result can he propose, than happiness? My pupil should make all his plans subservient77 to the numbering of happy days even from the commencement of his career.[9]
Let us beware, however, of aspiring78 after a perfect felicity. The art I discuss, will not descend79 from heaven. Its object is, to indicate desirable situations, to guide us towards them, when they offer, and to remove the vexations of life. The greater part of mankind might exist in comfort. They fail of this, in aiming at impracticable amelioration of their condition. It is an egregious80 folly81 only to contemplate the dark side of our case. I deem it a mark of wisdom and strength of mind, rather to exaggerate its advantages.
Let us carefully ascertain82, what things are indispensable to our well-being83; and let us discipline all our desires towards the acquisition of them. If I consult those who are driven onward84 by the whirlwind of life, to learn[51] what objects are absolutely necessary to my end, what a long catalogue they will name! If I ask moralists, how many sacrifices, incompatible85 with human nature, will they impose! Agitated86, and uncertain, I am conscious, that my powers are equally insufficient87 to amass88 all which the former prescribe, or to tear me from all which the latter disdainfully interdict89.
In examining this all important subject, without the spirit of system, I realize, that the essentials of a happy life are tranquillity90 of mind, independence, health, competence91, and the affection of some of our equals. Let us strive to acquire them. They are numerous, I admit, and difficult to unite in the possession of an individual. Nevertheless, if a severe discrimination enabled us to bound our pursuit by the desire of obtaining only these objects, what a great and happy change would be effected upon the earth; and how many disappointments would be henceforward unknown!
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1 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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2 sage | |
n.圣人,哲人;adj.贤明的,明智的 | |
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3 exempt | |
adj.免除的;v.使免除;n.免税者,被免除义务者 | |
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4 aspire | |
vi.(to,after)渴望,追求,有志于 | |
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5 errs | |
犯错误,做错事( err的第三人称单数 ) | |
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6 enjoyments | |
愉快( enjoyment的名词复数 ); 令人愉快的事物; 享有; 享受 | |
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7 enjoyment | |
n.乐趣;享有;享用 | |
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8 conceal | |
v.隐藏,隐瞒,隐蔽 | |
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9 foresight | |
n.先见之明,深谋远虑 | |
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10 forth | |
adv.向前;向外,往外 | |
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11 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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12 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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13 consecrate | |
v.使圣化,奉…为神圣;尊崇;奉献 | |
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14 aberrations | |
n.偏差( aberration的名词复数 );差错;脱离常规;心理失常 | |
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15 exalted | |
adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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16 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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17 vile | |
adj.卑鄙的,可耻的,邪恶的;坏透的 | |
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18 paternal | |
adj.父亲的,像父亲的,父系的,父方的 | |
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19 posterity | |
n.后裔,子孙,后代 | |
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20 essentially | |
adv.本质上,实质上,基本上 | |
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21 repose | |
v.(使)休息;n.安息 | |
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22 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
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23 entice | |
v.诱骗,引诱,怂恿 | |
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24 attain | |
vt.达到,获得,完成 | |
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25 austere | |
adj.艰苦的;朴素的,朴实无华的;严峻的 | |
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26 censor | |
n./vt.审查,审查员;删改 | |
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27 embellished | |
v.美化( embellish的过去式和过去分词 );装饰;修饰;润色 | |
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28 enchanting | |
a.讨人喜欢的 | |
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29 delightful | |
adj.令人高兴的,使人快乐的 | |
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30 prolific | |
adj.丰富的,大量的;多产的,富有创造力的 | |
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31 fugitive | |
adj.逃亡的,易逝的;n.逃犯,逃亡者 | |
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32 abodes | |
住所( abode的名词复数 ); 公寓; (在某地的)暂住; 逗留 | |
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33 perpetuate | |
v.使永存,使永记不忘 | |
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34 dispels | |
v.驱散,赶跑( dispel的第三人称单数 ) | |
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35 embellishes | |
v.美化( embellish的第三人称单数 );装饰;修饰;润色 | |
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36 contemplated | |
adj. 预期的 动词contemplate的过去分词形式 | |
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37 contemplate | |
vt.盘算,计议;周密考虑;注视,凝视 | |
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38 fleeting | |
adj.短暂的,飞逝的 | |
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39 gilded | |
a.镀金的,富有的 | |
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40 semblance | |
n.外貌,外表 | |
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41 discriminate | |
v.区别,辨别,区分;有区别地对待 | |
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42 delude | |
vt.欺骗;哄骗 | |
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43 craving | |
n.渴望,热望 | |
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44 infinity | |
n.无限,无穷,大量 | |
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45 afflicting | |
痛苦的 | |
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46 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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47 phantoms | |
n.鬼怪,幽灵( phantom的名词复数 ) | |
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48 perseverance | |
n.坚持不懈,不屈不挠 | |
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49 requisite | |
adj.需要的,必不可少的;n.必需品 | |
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50 intimidate | |
vt.恐吓,威胁 | |
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51 vex | |
vt.使烦恼,使苦恼 | |
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52 inmates | |
n.囚犯( inmate的名词复数 ) | |
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53 uncertainty | |
n.易变,靠不住,不确知,不确定的事物 | |
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54 torment | |
n.折磨;令人痛苦的东西(人);vt.折磨;纠缠 | |
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55 infancy | |
n.婴儿期;幼年期;初期 | |
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56 chimerical | |
adj.荒诞不经的,梦幻的 | |
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57 gratitude | |
adj.感激,感谢 | |
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58 provident | |
adj.为将来做准备的,有先见之明的 | |
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59 indemnities | |
n.保障( indemnity的名词复数 );赔偿;赔款;补偿金 | |
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60 emulation | |
n.竞争;仿效 | |
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61 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
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62 ardor | |
n.热情,狂热 | |
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63 sufficiently | |
adv.足够地,充分地 | |
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64 perverted | |
adj.不正当的v.滥用( pervert的过去式和过去分词 );腐蚀;败坏;使堕落 | |
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65 contagion | |
n.(通过接触的疾病)传染;蔓延 | |
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66 invoke | |
v.求助于(神、法律);恳求,乞求 | |
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67 cupidity | |
n.贪心,贪财 | |
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68 attainment | |
n.达到,到达;[常pl.]成就,造诣 | |
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69 animate | |
v.赋于生命,鼓励;adj.有生命的,有生气的 | |
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70 diffused | |
散布的,普及的,扩散的 | |
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71 apparently | |
adv.显然地;表面上,似乎 | |
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72 maxim | |
n.格言,箴言 | |
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73 enfranchised | |
v.给予选举权( enfranchise的过去式和过去分词 );(从奴隶制中)解放 | |
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74 sanguine | |
adj.充满希望的,乐观的,血红色的 | |
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75 temperament | |
n.气质,性格,性情 | |
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76 advancement | |
n.前进,促进,提升 | |
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77 subservient | |
adj.卑屈的,阿谀的 | |
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78 aspiring | |
adj.有志气的;有抱负的;高耸的v.渴望;追求 | |
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79 descend | |
vt./vi.传下来,下来,下降 | |
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80 egregious | |
adj.非常的,过分的 | |
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81 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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82 ascertain | |
vt.发现,确定,查明,弄清 | |
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83 well-being | |
n.安康,安乐,幸福 | |
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84 onward | |
adj.向前的,前进的;adv.向前,前进,在先 | |
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85 incompatible | |
adj.不相容的,不协调的,不相配的 | |
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86 agitated | |
adj.被鼓动的,不安的 | |
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87 insufficient | |
adj.(for,of)不足的,不够的 | |
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88 amass | |
vt.积累,积聚 | |
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89 interdict | |
v.限制;禁止;n.正式禁止;禁令 | |
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90 tranquillity | |
n. 平静, 安静 | |
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91 competence | |
n.能力,胜任,称职 | |
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