To such grave and learned authorities, and more, even to the general suffrage7 against it, I might dare to oppose counterbalancing authorities. From Socrates to Franklin, I see philosophers who have been persuaded that man may be directed in the art, and instructed in the science of happiness; and that his faculties may be enlarged to pursue it. Who are the men that have entertained this persuasion8? The very elite9 of the human race. Was each individual of them surrounded by those happy circumstances which would naturally inspire the same philosophy? They were persons who had experienced all the conditions of life. As if nature had studied to prove, by great examples, that our happiness depends upon our reason more than upon our circumstances, Epictetus lived in chains, and Marcus Aurelius on a throne.
We justly render homage10 to the Greek philosophers. Is their glory founded on their physics, long since known to be full of errors, or their metaphysics, often puerile11? Upon neither; but they have merited the veneration12 of ages by indicating principles, the practice of which, would render us better and more happy.
Which of the sciences did the admirable Socrates chiefly esteem13? The single one which teaches us how to live as we ought. Let it not be said that I substitute one science for another; and that Socrates taught morals, and not my pretended science of happiness. With the Greeks, morals had a perfectly14 definite end. Their philosophers held all their teaching subservient15 to conducting their disciples16 to happiness. Illustrious men![178] we disdain17 their maxims18, but still revere19 their names. What fruit have we obtained from the boasted light and improvement of the age? We speak with enthusiasm of those sciences which they judged frivolous; and we treat as chimerical20 those studies which they judged alone worthy21 of human nature.
Suppose it had been said to these philosophers, ‘you will never reform the human race; and, instead of profitless dreams about wisdom and happiness, you ought to desist from subjects so futile22, and consecrate23 your vigils to sciences more worthy to occupy your thoughts.’ Would they not have smiled with pity upon such counsel? Had they deigned24 to reply, would they not have said, ‘We are well aware that we shall not purify the heart of the wicked of its pride, envy, cupidity25; but shall we derive26 no glory from having confirmed some good men in their career? In the midst of storms we felt our energies invigorated as we perceived that our spirits were in accordance with theirs. However feeble may have been the influence of our writings, affront27 not humanity by supposing that ours, however partial may have been their circulation, will, nowhere, find minds worthy to profit by them. Perhaps they will kindle28 the holy love of virtue29 in some of those who may read them in the youthful age of unsophisticated and generous resolutions. Few, who read, will practise our doctrine30 in all its extent. Almost every one will be indebted to it for some solitary31 principles. It is possible we may never have numerous disciples. But we shall have some in all countries and in all time. It is a truth that ought to satisfy us, that such discussions are based neither upon exaggeration nor revery. The[179] science of happiness would indeed be chimerical if we expected that it would impart the same charms to all predicaments in which our lot might cast us. Instead of indulging such visionary hopes, if these discussions dissipate the errors which veil the true good from our eyes, if we learn to bring together all the easy and innocent pleasures, and to render the painful moments of life more rapid, we have been taught an art which it is possible to demonstrate and improve to an indefinite extent.’
Does this art appear difficult? Let any one be named which it exacts no effort to acquire. Will it be thought that it cannot become of general utility? Will professors, of the highest reputation, cease to teach eloquence32 because they do not form as many orators33 as they have pupils? The more maturely I have reflected upon the art in question, the more clearly I am convinced that it may be assimilated to the other arts. It differs from them only in its superior importance. The interest and attention that all the rest merit should be measured only by their relation, more or less direct, to this first of all arts. To settle the utility of any science, law, enterprise, or action, I know no better measure than to note its influence on human happiness.
If moral lessons leave but a transient influence, it may be attributed to two principal causes; the weakness of our nature, and the contagion34 of example. A third belongs to those who teach us the doctrine of morals, and is found in their exaggeration of their doctrine. They elevate the altar of wisdom upon steep mountains; and discourage our first steps, by proclaiming the painful efforts necessary to scale them. From the sadness of the[180] ministers of the worship, it would not be inferred, that the divinity of the place was liberal in dispensing35 pure pleasures, bright hopes, oblivion of pain, and remembrances almost as pleasant as either.
It is a fatal error to imagine that it is useful to exaggerate the doctrine of morals. To do this, fails not to excite disgust towards the precepts36 inculcated. Men, that have been deceived upon these points, as soon as they judge for themselves, in their impatience37 to shake off the yoke38 of prejudices, are tempted39 to reject principles the most wise with those errors by which they have been misled. That we may be heard and followed, let us be true. Let us present, with force, the evils which the abuse of our faculties brings upon our short career.—Let us avow40 with equal frankness, that we commit an egregious41 mistake, if we refuse, or neglect to draw from our faculties all the advantages in our power, to embellish42 life.
The doctrine of morals is a phrase that has been often employed to designate the propagation of false and extravagant43 principles. For this phrase, which is too worn out, and of equivocal import, suppose we substitute a definition, which will clearly indicate the end, towards which, morals ought to be directed. Morals is that which teaches the art of happiness. If it be not so, the foundation of ethics44 is a mere45 matter of convention, either useless or dangerous.
Morals should be taught only as subservient to happiness. Austerity should be banished46 equally from the manner of teaching and from the matter that is taught.—They are the useful teachers, whose tenderness of heart impels47 them rather to inspire virtue than to enjoin48 it; and[181] whose brilliant imagination enables them to offer wise principles under such pleasant forms as charm the mind and awaken49 curiosity. If I were to point to one of the best works on morals, according to my judgment50, I would name ‘The Vicar of Wakefield.’ To present a family struggling with every form of misfortune, and constantly opposing resignation or courage to each, is to offer the sublimest51 painting that it is possible to execute. The concurrence52 of genius and virtue could alone have conceived the idea. All good men owe the tribute of gratitude53 and veneration to the memory of the author.
The concurrent54 influence of public institutions and education would be necessary to render the general habits conformable to happiness. Books, the influence of which I certainly have not exaggerated, may be useful to men, raised by the discipline of their reason above the multitude. That man is happy, who knows how to add good books to the number of his friends, who often retires from the world to enjoy their peaceful and instructive conversation, and always brings back serenity55, courage and hope.
Were the doctrine true, that it is impossible to increase the happiness or diminish the evils of life, it is not perceived that it would not still be necessary to follow my principles. Preach this discouraging doctrine to a good man, and you may afflict56 him, but will obtain no influence over his conduct. He will always strive to improve his condition, mitigate the sufferings that press upon him, and render men more compassionate57 and happy. Such noble efforts cannot be entirely58 lost. The pure intentions, the sincere wishes, which he forms for the good[182] of his kind, give to his mind a pleasant serenity. It assures his own happiness to meditate59 the means of increasing that of others.
点击收听单词发音
1 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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2 sketches | |
n.草图( sketch的名词复数 );素描;速写;梗概 | |
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3 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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4 mitigate | |
vt.(使)减轻,(使)缓和 | |
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5 morose | |
adj.脾气坏的,不高兴的 | |
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6 frivolous | |
adj.轻薄的;轻率的 | |
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7 suffrage | |
n.投票,选举权,参政权 | |
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8 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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9 elite | |
n.精英阶层;实力集团;adj.杰出的,卓越的 | |
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10 homage | |
n.尊敬,敬意,崇敬 | |
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11 puerile | |
adj.幼稚的,儿童的 | |
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12 veneration | |
n.尊敬,崇拜 | |
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13 esteem | |
n.尊敬,尊重;vt.尊重,敬重;把…看作 | |
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14 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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15 subservient | |
adj.卑屈的,阿谀的 | |
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16 disciples | |
n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一 | |
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17 disdain | |
n.鄙视,轻视;v.轻视,鄙视,不屑 | |
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18 maxims | |
n.格言,座右铭( maxim的名词复数 ) | |
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19 revere | |
vt.尊崇,崇敬,敬畏 | |
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20 chimerical | |
adj.荒诞不经的,梦幻的 | |
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21 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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22 futile | |
adj.无效的,无用的,无希望的 | |
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23 consecrate | |
v.使圣化,奉…为神圣;尊崇;奉献 | |
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24 deigned | |
v.屈尊,俯就( deign的过去式和过去分词 ) | |
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25 cupidity | |
n.贪心,贪财 | |
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26 derive | |
v.取得;导出;引申;来自;源自;出自 | |
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27 affront | |
n./v.侮辱,触怒 | |
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28 kindle | |
v.点燃,着火 | |
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29 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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30 doctrine | |
n.教义;主义;学说 | |
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31 solitary | |
adj.孤独的,独立的,荒凉的;n.隐士 | |
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32 eloquence | |
n.雄辩;口才,修辞 | |
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33 orators | |
n.演说者,演讲家( orator的名词复数 ) | |
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34 contagion | |
n.(通过接触的疾病)传染;蔓延 | |
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35 dispensing | |
v.分配( dispense的现在分词 );施与;配(药) | |
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36 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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37 impatience | |
n.不耐烦,急躁 | |
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38 yoke | |
n.轭;支配;v.给...上轭,连接,使成配偶 | |
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39 tempted | |
v.怂恿(某人)干不正当的事;冒…的险(tempt的过去分词) | |
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40 avow | |
v.承认,公开宣称 | |
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41 egregious | |
adj.非常的,过分的 | |
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42 embellish | |
v.装饰,布置;给…添加细节,润饰 | |
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43 extravagant | |
adj.奢侈的;过分的;(言行等)放肆的 | |
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44 ethics | |
n.伦理学;伦理观,道德标准 | |
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45 mere | |
adj.纯粹的;仅仅,只不过 | |
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46 banished | |
v.放逐,驱逐( banish的过去式和过去分词 ) | |
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47 impels | |
v.推动、推进或敦促某人做某事( impel的第三人称单数 ) | |
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48 enjoin | |
v.命令;吩咐;禁止 | |
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49 awaken | |
vi.醒,觉醒;vt.唤醒,使觉醒,唤起,激起 | |
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50 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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51 sublimest | |
伟大的( sublime的最高级 ); 令人赞叹的; 极端的; 不顾后果的 | |
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52 concurrence | |
n.同意;并发 | |
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53 gratitude | |
adj.感激,感谢 | |
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54 concurrent | |
adj.同时发生的,一致的 | |
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55 serenity | |
n.宁静,沉着,晴朗 | |
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56 afflict | |
vt.使身体或精神受痛苦,折磨 | |
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57 compassionate | |
adj.有同情心的,表示同情的 | |
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58 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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59 meditate | |
v.想,考虑,(尤指宗教上的)沉思,冥想 | |
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