When you have remitted1 your attention for a short time, do not imagine this, that you will recover it when you choose; but let but let this thought be present to you, that in consequence of the fault committed to-day your affairs must be in a worse condition for all that follows. For first, and what causes most trouble, a habit of not attending is formed in you; then a habit of deferring2 your attention. And continually from time to time you drive away, by deferring it, the happiness of life, proper behavior, the being and living conformably to nature. If, then, the procrastination4 of attention is profitable, the complete omission5 of attention is more profitable; but if it is not profitable, why do you not maintain your attention constant? “To-day I choose to play.” Well then, ought you not to play with attention? “I choose to sing.” What, then, hinders you from doing so with attention? Is there any part of life excepted, to which attention does not extend? For will you do it worse by using attention, and better by not attending at all? And what else of things in life is done better by those who do not use attention? Does he who works in wood work better by not attending to it? Does the captain of a ship manage it better by not attending? and is any of the smaller acts done better by inattention? Do you not see that, when you have let your mind loose, it is no longer in your power to recall it, either to propriety6, or to modesty7, or to moderation: but you do everything that comes into your mind in obedience8 to your inclinations9?
To what things then ought I to attend? First to those general (principles) and to have them in readiness, and without them not to sleep, not to rise, not to drink, not to eat, not to converse10 with men; that no man is master of another man’s will, but that in the will alone is the good and the bad. No man, then, has the power either to procure11 for me any good or to involve me in any evil, but I alone myself over myself have power in these things. When, then, these things are secured to me, why need I be disturbed about external things? What tyrant12 is formidable, what disease, what poverty, what offense13? “Well, I have not pleased a certain person.” Is he then my work, my judgement? “No.” Why then should I trouble myself about him? “But he is supposed to be some one.” He will look to that himself; and those who think so will also. But I have One Whom I ought to please, to Whom I ought to subject myself, Whom I ought to obey, God and those who are next to Him. He has placed me with myself, and has put my will in obedience to myself alone, and has given me rules for the right use of it; and when I follow these rules in syllogisms, I do not care for any man who says anything else: in sophistical argument, I care for no man. Why then in greater matters do those annoy me who blame me? What is the cause of this perturbation? Nothing else than because in this matter I am not disciplined. For all knowledge despises ignorance and the ignorant; and not only the sciences, but even the arts. Produce any shoemaker that you please, and he ridicules15 the many in respect to his own work. Produce any carpenter.
First, then, we ought to have these in readiness, and to do nothing without them, and we ought to keep the soul directed to this mark, to pursue nothing external, and nothing which belongs to others, but to do as He has appointed Who has the power; we ought to pursue altogether the things which are in the power of the will, and all other things as it is permitted. Next to this we ought to remember who we are, and what is our name, and to endeavour to direct our duties toward the character of our several relations in this manner: what is the season for singing, what is the season for play, and in whose presence; what will be the consequence of the act; whether our associates will despise us, whether we shall despise them; when to jeer16, and whom to ridicule14; and on what occasion to comply and with whom; and finally, in complying how to maintain our own character. But wherever you have deviated17 from any of these rules, there is damage immediately, not from anything external, but from the action itself.
What then? is it possible to be free from faults? It is not possible; but tills is possible, to direct your efforts incessantly18 to being faultless. For we must be content if by never remitting19 this attention we shall escape at least a few errors. But now when you have said, “To-morrow I will begin to attend,” you must be told that you are saying this, “To-day I will be shameless, disregardful of time and place, mean; it will be in the power of others to give me pain; to-day I will be passionate20 and envious21.” See how many evil things you are permitting yourself to do. If it is good to use attention to-morrow, how much better is it to do so to-day? if to-morrow it is in your interest to attend, much more is it to-day, that you may be able to do so to-morrow also, and may not defer3 it again to the third day.
1 remitted | |
v.免除(债务),宽恕( remit的过去式和过去分词 );使某事缓和;寄回,传送 | |
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2 deferring | |
v.拖延,延缓,推迟( defer的现在分词 );服从某人的意愿,遵从 | |
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3 defer | |
vt.推迟,拖延;vi.(to)遵从,听从,服从 | |
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4 procrastination | |
n.拖延,耽搁 | |
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5 omission | |
n.省略,删节;遗漏或省略的事物,冗长 | |
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6 propriety | |
n.正当行为;正当;适当 | |
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7 modesty | |
n.谦逊,虚心,端庄,稳重,羞怯,朴素 | |
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8 obedience | |
n.服从,顺从 | |
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9 inclinations | |
倾向( inclination的名词复数 ); 倾斜; 爱好; 斜坡 | |
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10 converse | |
vi.谈话,谈天,闲聊;adv.相反的,相反 | |
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11 procure | |
vt.获得,取得,促成;vi.拉皮条 | |
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12 tyrant | |
n.暴君,专制的君主,残暴的人 | |
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13 offense | |
n.犯规,违法行为;冒犯,得罪 | |
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14 ridicule | |
v.讥讽,挖苦;n.嘲弄 | |
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15 ridicules | |
n.嘲笑( ridicule的名词复数 );奚落;嘲弄;戏弄v.嘲笑,嘲弄,奚落( ridicule的第三人称单数 ) | |
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16 jeer | |
vi.嘲弄,揶揄;vt.奚落;n.嘲笑,讥评 | |
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17 deviated | |
v.偏离,越轨( deviate的过去式和过去分词 ) | |
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18 incessantly | |
ad.不停地 | |
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19 remitting | |
v.免除(债务),宽恕( remit的现在分词 );使某事缓和;寄回,传送 | |
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20 passionate | |
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的 | |
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21 envious | |
adj.嫉妒的,羡慕的 | |
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