We ought not to make our exercises consist in means contrary to nature and adapted to cause admiration1, for, if we do so, we, who call ourselves philosophers, shall not differ at all from jugglers. For it is difficult even to walk on a rope; and not only difficult, but it is also dangerous. Ought we for this reason to practice walking on a rope, or setting up a palm tree, or embracing statues? By no means. Everything, which is difficult and dangerous is not suitable for practice; but that is suitable which conduces to the working out of that which is proposed to us as a thing to be worked out. To live with desire and aversion, free from restraint. And what is this? Neither to be disappointed in that which you desire, nor to fall into anything which you would avoid. Toward this object, then, exercise ought to tend. For, since it is not possible to have your desire not disappointed and your aversion free from falling into that which you would avoid, great and constant practice you must know that if you allow your desire and aversion to turn to things which are not within the power of the will, you will neither have your desire capable of attaining2 your object, nor your aversion free from the power of avoiding that which you would avoid. And since strong habit leads, and we are accustomed to employ desire and aversion only to things which are not within the power of our will, we ought to oppose to this habit a contrary habit, and where there is great slipperiness in the appearances, there to oppose the habit of exercise.
I am rather inclined to pleasure: I will incline to the contrary side above measure for the sake of exercise. I am averse3 to pain: I will rub and exercise against this the appearances which are presented to me for the purpose of withdrawing my aversion from every such thing. For who is a practitioner4 in exercise? He who practices not using his desire, and applies his aversion only to things which are within the power of his will, and practices most in the things which are difficult to conquer. For this reason one man must practice himself more against one thing and another against another thing. What, then, is it to the purpose to set up a palm tree, or to carry about a tent of skins, or a mortar5 and a pestle6? Practice, man, if you are irritable7, to endure if you are abused, not to be vexed8 if you are treated with dishonour9. Then you will make so much progress that, even if a man strikes you, you will say to yourself, “Imagine that you have embraced a statue”: then also exercise yourself to use wine properly so as not to drink much, for in this also there are men who foolishly practice themselves; but first of all you should abstain10 from it, and abstain from a young girl and dainty cakes. Then at last, if occasion presents itself, for the purpose of trying yourself at a proper time, you will descend11 into the arena12 to know if appearances overpower you as they did formerly13. But at first fly far from that which is stronger than yourself: the contest is unequal between a charming young girl and a beginner in philosophy. “The earthen pitcher,” as the saying is, “and the rock do not agree.”
After the desire and the aversion comes the second topic of the movements toward action and the withdrawals14 from it; that you may be obedient to reason, that you do nothing out of season or place, or contrary to any propriety15 of the kind. The third topic concerns the assents16, which is related to the things which are persuasive17 and attractive. For as Socrates said, “we ought not to live a life without examination,” so we ought not to accept an appearance without examination, but we should say, “Wait, let me see what you are and whence you come”; like the watch at night, “Show me the pass.” “Have you the signal from nature which the appearance that may be accepted ought to have?” And finally whatever means are applied18 to the body by those who exercise it, if they tend in any way toward desire and it, aversion, they also may be fit means of exercise; but if they are for display, they are the indications of one who has turned himself toward something external, and who is hunting for something else, and who looks for spectators who will say, “Oh the great man.” For this reason, Apollonius said well, “When you intend to exercise yourself for your own advantage, and you are thirsty from heat, take in a mouthful of cold water, and spit it out, and tell nobody.”
1 admiration | |
n.钦佩,赞美,羡慕 | |
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2 attaining | |
(通常经过努力)实现( attain的现在分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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3 averse | |
adj.厌恶的;反对的,不乐意的 | |
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4 practitioner | |
n.实践者,从事者;(医生或律师等)开业者 | |
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5 mortar | |
n.灰浆,灰泥;迫击炮;v.把…用灰浆涂接合 | |
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6 pestle | |
n.杵 | |
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7 irritable | |
adj.急躁的;过敏的;易怒的 | |
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8 vexed | |
adj.争论不休的;(指问题等)棘手的;争论不休的问题;烦恼的v.使烦恼( vex的过去式和过去分词 );使苦恼;使生气;详细讨论 | |
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9 dishonour | |
n./vt.拒付(支票、汇票、票据等);vt.凌辱,使丢脸;n.不名誉,耻辱,不光彩 | |
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10 abstain | |
v.自制,戒绝,弃权,避免 | |
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11 descend | |
vt./vi.传下来,下来,下降 | |
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12 arena | |
n.竞技场,运动场所;竞争场所,舞台 | |
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13 formerly | |
adv.从前,以前 | |
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14 withdrawals | |
n.收回,取回,撤回( withdrawal的名词复数 );撤退,撤走;收回[取回,撤回,撤退,撤走]的实例;推出(组织),提走(存款),戒除毒瘾,对说过的话收回,孤僻 | |
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15 propriety | |
n.正当行为;正当;适当 | |
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16 assents | |
同意,赞同( assent的名词复数 ) | |
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17 persuasive | |
adj.有说服力的,能说得使人相信的 | |
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18 applied | |
adj.应用的;v.应用,适用 | |
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