From these large issues of conduct, let me come now to more intimate things, to one’s self control, the regulation of one’s personal life. And first about abstinences and disciplines.
I have already confessed (Chapter 2.6) that my nature is one that dislikes abstinences and is wearied by and wary1 of excess.
I do not feel that it is right to suppress altogether any part of one’s being. In itself abstinence seems to me a refusal to experience, and that, upon the lines of thought I follow, is to say that abstinence for its own sake is evil. But for an end all abstinences are permissible2, and if the kinetic3 type of believer finds both his individual and his associated efficiency enhanced by a systematic4 discipline, if he is convinced that he must specialize because of the discursiveness5 of his motives6, because there is something he wants to do or be so good that the rest of them may very well be suppressed for its sake, then he must suppress. But the virtue8 is in what he gets done and not in what he does not do. Reasonable fear is a sound reason for abstinence, as when a man has a passion like a lightly sleeping maniac9 that the slightest indulgence will arouse. Then he must needs adopt heroic abstinence, and even more so must he take to preventive restraint if he sees any motive7 becoming unruly and urgent and troublesome. Fear is a sound reason for abstinence and so is love. Many who have sensitive imaginations nowadays very properly abstain10 from meat because of butchery. And it is often needful, out of love and brotherhood11, to abstain from things harmless to oneself because they are inconveniently12 alluring13 to others linked to us. The moderate drinker who sits at table sipping14 his wine in the sight of one he knows to be a potential dipsomaniac is at best an unloving fool.
But mere15 abstinence and the doing of barren toilsome unrewarding things for the sake of the toil16, is a perversion17 of one’s impulses. There is neither honour nor virtue nor good in that.
I do not believe in negative virtues18. I think the ideas of them arise out of the system of metaphysical errors I have roughly analyzed19 in my first Book, out of the inherent tendency of the mind to make the relative absolute and to convert quantitative20 into qualitative21 differences. Our minds fall very readily under the spell of such unmitigated words as Purity and Chastity. Only death beyond decay, absolute non-existence, can be Pure and Chaste22. Life is impurity23, fact is impure24. Everything has traces of alien matter; our very health is dependent on parasitic25 bacteria; the purest blood in the world has a tainted26 ancestor, and not a saint but has evil thoughts. It was blindness to that which set men stoning the woman taken in adultery. They forgot what they were made of. This stupidity, this unreasonable27 idealism of the common mind, fills life to-day with cruelties and exclusions28, with partial suicides and secret shames. But we are born impure, we die impure; it is a fable29 that spotless white lilies sprang from any saint’s decay, and the chastity of a monk30 or nun31 is but introverted impurity. We have to take life valiantly32 on these conditions and make such honour and beauty and sympathy out of our confusions, gather such constructive33 experience, as we may.
There is a mass of real superstition34 upon these points, a belief in a magic purity, in magic personalities35 who can say:—
My strength is as the strength of ten
Because my heart is pure,
and wonderful clairvoyant36 innocents like the young man in Mr. Kipling’s “Finest Story in the World.”
There is a lurking37 disposition38 to believe, even among those who lead the normal type of life, that the abstinent39 and chastely40 celibate41 are exceptionally healthy, energetic, immune. The wildest claims are made. But indeed it is true for all who can see the facts of life simply and plainly, that man is an omnivorous42, versatile43, various creature and can draw his strength from a hundred varieties of nourishment44. He has physiological45 idiosyncrasies too that are indifferent to biological classifications and moral generalities. It is not true that his absorbent vessels46 begin their task as children begin the guessing game, by asking, “Is it animal, vegetable or mineral?” He responds to stimulation47 and recuperates48 after the exhaustion49 of his response, and his being is singularly careless whether the stimulation comes as a drug or stimulant50, or as anger or music or noble appeals.
Most people speak of drugs in the spirit of that admirable firm of soap-boilers which assures its customers that the soap they make “contains no chemicals.” Drugs are supposed to be a mystic diabolical51 class of substance, remote from and contrasting in their nature with all other things. So they banish52 a tonic53 from the house and stuff their children with manufactured cereals and chocolate creams. The drunken helot of this system of absurdities54 is the Christian55 Scientist who denies healing only to those who have studied pathology, and declares that anything whatever put into a bottle and labelled with directions for its use by a doctor is thereby56 damnable and damned. But indeed all drugs and all the things of life have their uses and dangers, and there is no wholesale57 truth to excuse us a particular wisdom and watchfulness58 in these matters. Unless we except smoking as an unclean and needless artificiality, all these matters of eating and drinking and habit are matters of more or less. It seems to me foolish to make anything that is stimulating59 and pleasurable into a habit, for that is slowly and surely to lose a stimulus60 and pleasure and create a need that it may become painful to check or control. The moral rule of my standards is irregularity. If I were a father confessor I should begin my catalogue of sins by asking: “are you a man of regular life?” And I would charge my penitent61 to go away forthwith and commit some practicable saving irregularity; to fast or get drunk or climb a mountain or sup on pork and beans or give up smoking or spend a month with publicans and sinners. Right conduct for the common unspecialized man lies delicately adjusted between defect and excess as a watch is adjusted and adjustable62 between fast and slow. We none of us altogether and always keep the balance or are altogether safe from losing it. We swing, balancing and adjusting, along our path. Life is that, and abstinence is for the most part a mere evasion63 of life.
1 wary | |
adj.谨慎的,机警的,小心的 | |
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2 permissible | |
adj.可允许的,许可的 | |
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3 kinetic | |
adj.运动的;动力学的 | |
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4 systematic | |
adj.有系统的,有计划的,有方法的 | |
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5 discursiveness | |
n.漫谈离题,推论 | |
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6 motives | |
n.动机,目的( motive的名词复数 ) | |
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7 motive | |
n.动机,目的;adv.发动的,运动的 | |
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8 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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9 maniac | |
n.精神癫狂的人;疯子 | |
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10 abstain | |
v.自制,戒绝,弃权,避免 | |
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11 brotherhood | |
n.兄弟般的关系,手中情谊 | |
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12 inconveniently | |
ad.不方便地 | |
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13 alluring | |
adj.吸引人的,迷人的 | |
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14 sipping | |
v.小口喝,呷,抿( sip的现在分词 ) | |
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15 mere | |
adj.纯粹的;仅仅,只不过 | |
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16 toil | |
vi.辛劳工作,艰难地行动;n.苦工,难事 | |
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17 perversion | |
n.曲解;堕落;反常 | |
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18 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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19 analyzed | |
v.分析( analyze的过去式和过去分词 );分解;解释;对…进行心理分析 | |
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20 quantitative | |
adj.数量的,定量的 | |
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21 qualitative | |
adj.性质上的,质的,定性的 | |
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22 chaste | |
adj.贞洁的;有道德的;善良的;简朴的 | |
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23 impurity | |
n.不洁,不纯,杂质 | |
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24 impure | |
adj.不纯净的,不洁的;不道德的,下流的 | |
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25 parasitic | |
adj.寄生的 | |
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26 tainted | |
adj.腐坏的;污染的;沾污的;感染的v.使变质( taint的过去式和过去分词 );使污染;败坏;被污染,腐坏,败坏 | |
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27 unreasonable | |
adj.不讲道理的,不合情理的,过度的 | |
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28 exclusions | |
n.不包括的项目:如接受服务项目是由投保以前已患有的疾病或伤害引致的,保险公司有权拒绝支付。;拒绝( exclusion的名词复数 );排除;被排斥在外的人(或事物);排外主义 | |
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29 fable | |
n.寓言;童话;神话 | |
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30 monk | |
n.和尚,僧侣,修道士 | |
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31 nun | |
n.修女,尼姑 | |
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32 valiantly | |
adv.勇敢地,英勇地;雄赳赳 | |
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33 constructive | |
adj.建设的,建设性的 | |
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34 superstition | |
n.迷信,迷信行为 | |
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35 personalities | |
n. 诽谤,(对某人容貌、性格等所进行的)人身攻击; 人身攻击;人格, 个性, 名人( personality的名词复数 ) | |
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36 clairvoyant | |
adj.有预见的;n.有预见的人 | |
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37 lurking | |
潜在 | |
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38 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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39 abstinent | |
adj.饮食有度的,有节制的,禁欲的;n.禁欲者 | |
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40 chastely | |
adv.贞洁地,清高地,纯正地 | |
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41 celibate | |
adj.独身的,独身主义的;n.独身者 | |
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42 omnivorous | |
adj.杂食的 | |
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43 versatile | |
adj.通用的,万用的;多才多艺的,多方面的 | |
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44 nourishment | |
n.食物,营养品;营养情况 | |
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45 physiological | |
adj.生理学的,生理学上的 | |
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46 vessels | |
n.血管( vessel的名词复数 );船;容器;(具有特殊品质或接受特殊品质的)人 | |
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47 stimulation | |
n.刺激,激励,鼓舞 | |
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48 recuperates | |
v.恢复(健康、体力等),复原( recuperate的第三人称单数 ) | |
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49 exhaustion | |
n.耗尽枯竭,疲惫,筋疲力尽,竭尽,详尽无遗的论述 | |
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50 stimulant | |
n.刺激物,兴奋剂 | |
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51 diabolical | |
adj.恶魔似的,凶暴的 | |
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52 banish | |
vt.放逐,驱逐;消除,排除 | |
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53 tonic | |
n./adj.滋补品,补药,强身的,健体的 | |
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54 absurdities | |
n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
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55 Christian | |
adj.基督教徒的;n.基督教徒 | |
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56 thereby | |
adv.因此,从而 | |
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57 wholesale | |
n.批发;adv.以批发方式;vt.批发,成批出售 | |
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58 watchfulness | |
警惕,留心; 警觉(性) | |
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59 stimulating | |
adj.有启发性的,能激发人思考的 | |
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60 stimulus | |
n.刺激,刺激物,促进因素,引起兴奋的事物 | |
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61 penitent | |
adj.后悔的;n.后悔者;忏悔者 | |
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62 adjustable | |
adj.可调整的,可校准的 | |
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63 evasion | |
n.逃避,偷漏(税) | |
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