The Enchiridion 手册 原题：Ἐγχειρίδιον（古希腊语） 爱比克泰德 Ἐπίκτητος（约 50–约 135） 译者：George Long（1800–1879），1877 年 阿里安编，约 125 年；1877 年英译 冷冻图书馆 · 开架书库 · S-005002 · https://coldlibrary.com/s/005002 权利：成书于 2 世纪；爱比克泰德约卒于 135 年。译者乔治·朗卒于 1879 年；此译本出版于 1877 年。已按澳大利亚、欧盟、英国、中国大陆和美国的规则核对（截至 2026 年 10 月 11 日）。仅供参考，不是法律意见。 来源：Wikisource，https://en.wikisource.org/wiki/The_Discourses_of_Epictetus;_with_the_Encheiridion_and_Fragments/The_Encheiridion_or_Manual（取于 2026-10-11） 中文译文：Claude（AI），2026 · CC0 1.0 生成于 2026-10-14，来自 https://coldlibrary.com/open-stacks/enchiridion-epictetus ---- I Of things some are in our power, and others are not. In our power are opinion (ὑπόληψις), movement towards a thing (ὁρμή), desire, aversion (ἔκκλισις, turning from a thing); and in a word, whatever are our own acts: not in our power are the body, property, reputation, offices (magisterial power), and in a word, whatever are not our own acts. And the things in our power are by nature free, not subject to restraint nor hindrance: but the things not in our power are weak, slavish, subject to restraint, in the power of others. Remember then that if you think the things which are by nature slavish to be free, and the things which are in the power of others to be your own, you will be hindered, you will lament, you will be disturbed, you will blame both gods and men: but if you think that only which is your own to be your own, and if you think that what is another's, as it really is, belongs to another, no man will ever compel you, no man will hinder you, you will never blame any man, you will accuse no man, you will do nothing involuntarily (against your will), no man will harm you, you will have no enemy, for you will not suffer any harm. If then you desire (aim at) such great things, remember that you must not (attempt to) lay hold of them with a small effort; but you must leave alone some things entirely, and postpone others for the present. But if you wish for these things also (such great things), and power (office) and wealth, perhaps you will not gain even these very things (power and wealth) because you aim also at those former things (such great things): certainly you will fail in those things through which alone happiness and freedom are secured. Straightway then practise saying to every harsh appearance, You are an appearance, and in no manner what you appear to be. Then examine it by the rules which you possess, and by this first and chiefly, whether it relates to the things which are in our power or to the things which are not in our power: and if it relates to any thing which is not in our power, be ready to say, that it does not concern you. II Remember that desire contains in it the profession (hope) of obtaining that which you desire; and the profession (hope) in aversion (turning from a thing) is that you will not fall into that which you attempt to avoid: and he who fails in his desire is unfortunate; and he who falls into that which he would avoid, is unhappy. If then you attempt to avoid only the things contrary to nature which are within your power, you will not be involved in any of the things which you would avoid. But if you attempt to avoid disease or death or poverty, you will be unhappy. Take away then aversion from all things which are not in our power, and transfer it to the things contrary to nature which are in our power. But destroy desire completely for the present. For if you desire anything which is not in our power, you must be unfortunate: but of the things in our power, and which it would be good to desire, nothing yet is before you. But employ only the power of moving towards an object and retiring from it; and these powers indeed only slightly and with exceptions and with remission. III In every thing which pleases the soul, or supplies a want, or is loved, remember to add this to the (description, notion); what is the nature of each thing, beginning from the smallest? If you love an earthen vessel, say it is an earthen vessel which you love; for when it has been broken, you will not be disturbed. If you are kissing your child or wife, say that it is a human being whom you are kissing, for when the wife or child dies, you will not be disturbed. IV When you are going to take in hand any act, remind yourself what kind of an act it is. If you are going to bathe, place before yourself what happens in the bath: some splashing the water, others pushing against one another, others abusing one another, and some stealing: and thus with more safety you will undertake the matter, if you say to yourself, I now intend to bathe, and to maintain my will in a manner conformable to nature. And so you will do in every act: for thus if any hindrance to bathing shall happen, let this thought be ready: it was not this only that I intended, but I intended also to maintain my will in a way conformable to nature; but I shall not maintain it so, if I am vexed at what happens. V Men are disturbed not by the things which happen, but by the opinions about the things: for example, death is nothing terrible, for if it were, it would have seemed so to Socrates; for the opinion about death, that it is terrible, is the terrible thing. When then we are impeded or disturbed or grieved, let us never blame others, but ourselves, that is, our opinions. It is the act of an ill-instructed man to blame others for his own bad condition; it is the act of one who has begun to be instructed, to lay the blame on himself; and of one whose instruction is completed, neither to blame another, nor himself. VI Be not elated at any advantage (excellence), which belongs to another. If a horse when he is elated should say, I am beautiful, one might endure it. But when you are elated, and say, I have a beautiful horse, you must know that you are elated at having a good horse. What then is your own? The use of appearances. Consequently when in the use of appearances you are conformable to nature, then you will be elated, for then you will be elated at something good which is your own. VII As on a voyage when the vessel has reached a port, if you go out to get water, it is an amusement by the way to pick up a shell fish or some bulb, but your thoughts ought to be directed to the ship, and you ought to be constantly watching if the captain should call, and then you must throw away all those things, that you may not be bound and pitched into the ship like sheep: so in life also, if there be given to you instead of a little bulb and a shell a wife and child, there will be nothing to prevent (you from taking them). But if the captain should call, run to the ship, and leave all those things without regard to them. But if you are old, do not even go far from the ship, lest when you are called you make default. VIII Seek not that the things which happen should happen as you wish; but wish the things which happen to be as they are, and you will have a tranquil flow of life. IX Disease is an impediment to the body, but not to the will, unless the will itself chooses. Lameness is an impediment to the leg, but not to the will. And add this reflection on the occasion of every thing that happens; for you will find it an impediment to something else, but not to yourself. X On the occasion of every accident (event) that befals you, remember to turn to yourself and inquire what power you have for turning it to use. If you see a fair man or a fair woman, you will find that the power to resist is temperance (continence). If labour (pain) be presented to you, you will find that it is endurance. If it be abusive words, you will find it to be patience. And if you have been thus formed to the (proper) habit, the appearances will not carry you along with them. XI Never say about any thing, I have lost it, but say I have restored it. Is your child dead? It has been restored. Is your wife dead? She has been restored. Has your estate been taken from you? Has not then this also been restored? But he who has taken it from me is a bad man. But what is it to you, by whose hands the giver demanded it back? So long as he may allow you, take care of it as a thing which belongs to another, as travellers do with their inn. XII If you intend to improve, throw away such thoughts as these: if I neglect my affairs, I shall not have the means of living: unless I chastise my slave, he will be bad. For it is better to die of hunger and so to be released from grief and fear than to live in abundance with perturbation; and it is better for your slave to be bad than for you to be unhappy. Begin then from little things. Is the oil spilled? Is a little wine stolen? Say on the occasion, at such price is sold freedom from perturbation; at such price is sold tranquillity, but nothing is got for nothing. And when you call your slave, consider that it is possible that he does not hear; and if he does hear, that he will do nothing which you wish. But matters are not so well with him, but altogether well with you, that it should be in his power for you to be not disturbed. XIII If you would improve, submit to be considered without sense and foolish with respect to externals. Wish to be considered to know nothing: and if you shall seem to some to be a person of importance, distrust yourself. For you should know that it is not easy both to keep your will in a condition conformable to nature and (to secure) external things: but if a man is careful about the one, it is an absolute necessity that he will neglect the other. XIV If you would have your children and your wife and your friends to live for ever, you are silly; for you would have the things which are not in your power to be in your power, and the things which belong to others to be yours. So if you would have your slave to be free from faults, you are a fool; for you would have badness not to be badness, but something else. But if you wish not to fail in your desires, you are able to do that. Practise then this which you are able to do. He is the master of every man who has the power over the things, which another person wishes or does not wish, the power to confer them on him or to take them away. Whoever then wishes to be free, let him neither wish for any thing nor avoid anything which depends on others: if he does not observe this rule, he must be a slave. XV Remember that in life you ought to behave as at a banquet. Suppose that something is carried round and is opposite to you. Stretch out your hand and take a portion with decency. Suppose that it passes by you. Do not detain it. Suppose that it is not yet come to you. Do not send your desire forward to it, but wait till it is opposite to you. Do so with respect to children, so with respect to a wife, so with respect to magisterial offices, so with respect to wealth, and you will be some time a worthy partner of the banquets of the gods. But if you take none of the things which are set before you, and even despise them, then you will be not only a fellow banqueter with the gods, but also a partner with them in power. For by acting thus Diogenes and Heracleitus and those like them were deservedly divine, and were so called. XVI When you see a person weeping in sorrow either when a child goes abroad or when he is dead, or when the man has lost his property, take care that the appearance do not hurry you away with it, as if he were suffering in external things. But straightway make a distinction in your own mind, and be in readiness to say, it is not that which has happened that afflicts this man, for it does not afflict another, but it is the opinion about this thing which afflicts the man. So far as words then do not be unwilling to show him sympathy, and even if it happens so, to lament with him. But take care that you do not lament internally also. XVII Remember that thou art an actor in a play, of such a kind as the teacher (author) may choose; if short, of a short one; if long, of a long one: if he wishes you to act the part of a poor man, see that you act the part naturally; if the part of a lame man, of a magistrate, of a private person, (do the same). For this is your duty, to act well the part that is given to you; but to select the part, belongs to another. XVIII When a raven has croaked inauspiciously, let not the appearance hurry you away with it; but straightway make a distinction in your mind and say, None of these things is signified to me, but either to my poor body, or to my small property, or to my reputation, or to my children or to my wife: but to me all significations are auspicious if I choose. For whatever of these things results, it is in my power to derive benefit from it. XIX You can be invincible, if you enter into no contest in which it is not in your power to conquer. Take care then when you observe a man honoured before others or possessed of great power or highly esteemed for any reason, not to suppose him happy, and be not carried away by the appearance. For if the nature of the good is in our power, neither envy nor jealousy will have a place in us. But you yourself will not wish to be a general or senator (πρύτανις) or consul, but a free man: and there is only one way to this, to despise (care not for) the things which are not in our power. XX Remember that it is not he who reviles you or strikes you, who insults you, but it is your opinion about these things as being insulting. When then a man irritates you, you must know that it is your own opinion which has irritated you. Therefore especially try not to be carried away by the appearance. For if you once gain time and delay, you will more easily master yourself. XXI Let death and exile and every other thing which appears dreadful be daily before your eyes; but most of all death: and you will never think of any thing mean nor will you desire any thing extravagantly. XXII If you desire philosophy, prepare yourself from the beginning to be ridiculed, to expect that many will sneer at you, and say, He has all at once returned to us as a philosopher; and whence does he get this supercilious look for us? Do you not show a supercilious look; but hold on to the things which seem to you best as one appointed by God to this station. And remember that if you abide in the same principles, these men who first ridiculed will afterwards admire you: but if you shall have been overpowered by them, you will bring on yourself double ridicule. XXIII If it should ever happen to you to be turned to externals in order to please some person, you must know that you have lost your purpose in life. Be satisfied then in every thing with being a philosopher; and if you wish to seem also to any person to be a philosopher, appear so to yourself, and you will be able to do this. XXIV Let not these thoughts afflict you, I shall live unhonoured and be nobody nowhere. For if want of honour (ἀτιμία) is an evil, you cannot be in evil through the means (fault) of another any more than you can be involved in any thing base. Is it then your business to obtain the rank of a magistrate, or to be received at a banquet? By no means. How then can this be want of honor (dishonor)? And how will you be nobody nowhere, when you ought to be somebody in those things only which are in your power, in which indeed it is permitted to you to be a man of the greatest worth? But your friends will be without assistance! What do you mean by being without assistance? They will not receive money from you, nor will you make them Roman citizens. Who then told you that these are among the things which are in our power, and not in the power of others? And who can give to another what he has not himself? Acquire money then, your friends say, that we also may have something. If I can acquire money and also keep myself modest, and faithful and magnanimous, point out the way, and I will acquire it. But if you ask me to lose the things which are good and my own, in order that you may gain the things which are not good, see how unfair and silly you are. Besides, which would you rather have, money or a faithful and modest friend? For this end then rather help me to be such a man, and do not ask me to do this by which I shall lose that character. But my country, you say, as far as it depends on me, will be without my help. I ask again, what help do you mean? It will not have porticoes or baths through you. And what does this mean? For it is not furnished with shoes by means of a smith, nor with arms by means of a shoemaker. But it is enough if every man fully discharges the work that is his own: and if you provided it with another citizen faithful and modest, would you not be useful to it? Yes. Then you also cannot be useless to it. What place then, you say, shall I hold in the city? Whatever you can, if you maintain at the same time your fidelity and modesty. But if when you wish to be useful to the state, you shall lose these qualities, what profit could you be to it, if you were made shameless and faithless? XXV Has any man been preferred before you at a banquet, or in being saluted, or in being invited to a consultation? If these things are good, you ought to rejoice that he has obtained them: but if bad, be not grieved because you have not obtained them; and remember that you cannot, if you do not the same things in order to obtain what is not in our own power, be considered worthy of the same (equal) things. For how can a man obtain an equal share with another when he does not visit a man's doors as that other man does, when he does not attend him when he goes abroad, as the other man does; when he does not praise (flatter) him as another does? You will be unjust then and insatiable, if you do not part with the price, in return for which those things are sold, and if you wish to obtain them for nothing. Well, what is the price of lettuces? An obolus perhaps. If then a man gives up the obolus, and receives the lettuces, and if you do not give up the obolus and do not obtain the lettuces, do not suppose that you receive less than he who has got the lettuces; for as he has the lettuces, so you have the obolus which you did not give. In the same way then in the other matter also you have not been invited to a man's feast, for you did not give to the host the price at which the supper is sold; but he sells it for praise (flattery), he sells it for personal attention. Give then the price, if it is for your interest, for which it is sold. But if you wish both not to give the price and to obtain the things, you are insatiable and silly. Have you nothing then in place of the supper? You have indeed, you have the not flattering of him, whom you did not choose to flatter; you have the not enduring of the man when he enters the room. XXVI We may learn the wish (will) of nature from the things in which we do not differ from one another: for instance, when your neighbour's slave has broken his cup, or any thing else, we are ready to say forthwith, that it is one of the things which happen. You must know then that when your cup also is broken, you ought to think as you did when your neighbour's cup was broken. Transfer this reflection to greater things also. Is another man's child or wife dead? There is no one who would not say, this is an event incident to man. But when a man's own child or wife is dead, forthwith he calls out, Wo to me, how wretched I am. But we ought to remember how we feel when we hear that it has happened to others. XXVII As a mark is not set up for the purpose of missing the aim, so neither does the nature of evil exist in the world. XXVIII If any person was intending to put your body in the power of any man whom you fell in with on the way, you would be vexed: but that you put your understanding in the power of any man whom you meet, so that if he should revile you, it is disturbed and troubled, are you not ashamed at this? XXIX In every act observe the things which come first, and those which follow it; and so proceed to the act. If you do not, at first you will approach it with alacrity, without having thought of the things which will follow; but afterwards, when certain base (ugly) things have shewn themselves, you will be ashamed. A man wishes to conquer at the Olympic games. I also wish indeed, for it is a fine thing. But observe both the things which come first, and the things which follow; and then begin the act. You must do every thing according to rule, eat according to strict orders, abstain from delicacies, exercise yourself as you are bid at appointed times, in heat, in cold, you must not drink cold water, nor wine as you choose; in a word, you must deliver yourself up to the exercise master as you do to the physician, and then proceed to the contest. And sometimes you will strain the hand, put the ankle out of joint, swallow much dust, sometimes be flogged, and after all this be defeated. When you have considered all this, if you still choose, go to the contest: if you do not, you will behave like children, who at one time play at wrestlers, another time as flute players, again as gladiators, then as trumpeters, then as tragic actors: so you also will be at one time an athlete, at another a gladiator, then a rhetorician, then a philosopher, but with your whole soul you will be nothing at all; but like an ape you imitate every thing that you see, and one thing after another pleases you. For you have not undertaken any thing with consideration, nor have you surveyed it well; but carelessly and with cold desire. Thus some who have seen a philosopher and having heard one speak, as Euphrates speaks,—and who can speak as he does?—they wish to be philosophers themselves also. My man, first of all consider what kind of thing it is: and then examine your own nature, if you are able to sustain the character. Do you wish to be a pentathlete or a wrestler? Look at your arms, your thighs, examine your loins. For different men are formed by nature for different things. Do you think that if you do these things, you can eat in the same manner, drink in the same manner, and in the same manner loathe certain things? You must pass sleepless nights, endure toil, go away from your kinsmen, be despised by a slave, in every thing have the inferior part, in honour, in office, in the courts of justice, in every little matter. Consider these things, if you would exchange for them, freedom from passions, liberty, tranquillity. If not, take care that, like little children, you be not now a philosopher, then a servant of the publicani, then a rhetorician, then a procurator (manager) for Caesar. These things are not consistent. You must be one man, either good or bad. You must either cultivate your own ruling faculty, or external things; you must either exercise your skill on internal things or on external things; that is you must either maintain the position of a philosopher or that of a common person. XXX Duties are universally measured by relations (ταῖς σχέσεσι). Is a man a father? The precept is to take care of him, to yield to him in all things, to submit when he is reproachful, when he inflicts blows. But suppose that he is a bad father. Were you then by nature made akin to a good father? No; but to a father. Does a brother wrong you? Maintain then your own position towards him, and do not examine what he is doing, but what you must do that your will shall be conformable to nature. For another will not damage you, unless you choose: but you will be damaged then when you shall think that you are damaged. In this way then you will discover your duty from the relation of a neighbour, from that of a citizen, from that of a general, if you are accustomed to contemplate the relations. XXXI As to piety towards the Gods you must know that this is the chief thing, to have right opinions about them, to think that they exist, and that they administer the All well and justly; and you must fix yourself in this principle (duty), to obey them, and to yield to them in every thing which happens, and voluntarily to follow it as being accomplished by the wisest intelligence. For if you do so, you will never either blame the Gods, nor will you accuse them of neglecting you. And it is not possible for this to be done in any other way than by withdrawing from the things which are not in our power, and by placing the good and the evil only in those things which are in our power. For if you think that any of the things which are not in our power is good or bad, it is absolutely necessary that, when you do not obtain what you wish, and when you fall into those things which you do not wish, you will find fault and hate those who are the cause of them; for every animal is formed by nature to this, to fly from and to turn from the things which appear harmful and the things which are the cause of the harm, but to follow and admire the things which are useful and the causes of the useful. It is impossible then for a person who thinks that he is harmed to be delighted with that which he thinks to be the cause of the harm, as it is also impossible to be pleased with the harm itself. For this reason also a father is reviled by his son, when he gives no part to his son of the things which are considered to be good: and it was this which made Polynices and Eteocles enemies, the opinion that royal power was a good. It is for this reason that the cultivator of the earth reviles the Gods, for this reason the sailor does, and the merchant, and for this reason those who lose their wives and their children. For where the useful (your interest) is, there also piety is. Consequently he who takes care to desire as he ought and to avoid (ἐκκλίνειν) as he ought, at the same time also cares after piety. But to make libations and to sacrifice and to offer first fruits according to the custom of our fathers, purely and not meanly nor carelessly nor scantily nor above our ability, is a thing which belongs to all to do. XXXII When you have recourse to divination, remember that you do not know how it will turn out, but that you are come to inquire from the diviner. But of what kind it is, you know when you come, if indeed you are a philosopher. For if it is any of the things which are not in our power, it is absolutely necessary that it must be neither good nor bad. Do not then bring to the diviner desire or aversion (ἔκκλισιν): if you do, you will approach him with fear. But having determined in your mind that every thing which shall turn out (result) is indifferent, and does not concern you, and whatever it may be, for it will be in your power to use it well, and no man will hinder this, come then with confidence to the Gods as your advisers. And then when any advice shall have been given, remember whom you have taken as advisers, and whom you will have neglected, if you do not obey them. And go to divination, as Socrates said that you ought, about those matters in which all the inquiry has reference to the result, and in which means are not given either by reason nor by any other art for knowing the thing which is the subject of the inquiry. Wherefore when we ought to share a friend's danger or that of our country, you must not consult the diviner whether you ought to share it. For even if the diviner shall tell you that the signs of the victims are unlucky, it is plain that this is a token of death or mutilation of part of the body or of exile. But reason prevails that even with these risks we should share the dangers of our friend and of our country. Therefore attend to the greater diviner, the Pythian God, who ejected from the temple him who did not assist his friend when he was being murdered. XXXIII Immediately prescribe some character and some form to yourself, which you shall observe both when you are alone and when you meet with men. And let silence be the general rule, or let only what is necessary be said, and in few words. And rarely and when the occasion calls we shall say something; but about none of the common subjects, not about gladiators, nor horse races, nor about athletes, nor about eating or drinking, which are the usual subjects; and especially not about men, as blaming them or praising them, or comparing them. If then you are able, bring over by your conversation the conversation of your associates to that which is proper; but if you should happen to be confined to the company of strangers, be silent. Let not your laughter be much, nor on many occasions, nor excessive. Refuse altogether to take an oath, if it is possible: if it is not, refuse as far as you are able. Avoid banquets which are given by strangers and by ignorant persons. But if ever there is occasion to join in them, let your attention be carefully fixed, that you slip not into the manners of the vulgar (the uninstructed). For you must know, that if your companion be impure, he also who keeps company with him must become impure, though he should happen to be pure. Take (apply) the things which relate to the body as far as the bare use, as food, drink, clothing, house, and slaves: but exclude every thing which is for show or luxury. As to pleasure with women, abstain as far as you can before marriage: but if you do indulge in it, do it in the way which is conformable to custom. Do not however be disagreeable to those who indulge in these pleasures, or reprove them; and do not often boast that you do not indulge in them yourself. If a man has reported to you, that a certain person speaks ill of you, do not make any defence (answer) to what has been told you: but reply, The man did not know the rest of my faults, for he would not have mentioned these only. It is not necessary to go to the theatres often: but if there is ever a proper occasion for going, do not show yourself as being a partisan of any man except yourself, that is, desire only that to be done which is done, and for him only to gain the prize who gains the prize; for in this way you will meet with no hindrance. But abstain entirely from shouts and laughter at any (thing or person), or violent emotions. And when you are come away, do not talk much about what has passed on the stage, except about that which may lead to your own improvement. For it is plain, if you do talk much that you admired the spectacle (more than you ought). Do not go to the hearing of certain persons' recitations nor visit them readily. But if you do attend, observe gravity and sedateness, and also avoid making yourself disagreeable. When you are going to meet with any person, and particularly one of those who are considered to be in a superior condition, place before yourself what Socrates or Zeno would have done in such circumstances, and you will have no difficulty in making a proper use of the occasion. When you are going to any of those who are in great power, place before yourself that you will not find the man at home, that you will be excluded, that the door will not be opened to you, that the man will not care about you. And if with all this it is your duty to visit him, bear what happens, and never say to yourself that it was not worth the trouble. For this is silly, and marks the character of a man who is offended by externals. In company take care not to speak much and excessively about your own acts or dangers: for as it is pleasant to you to make mention of your own dangers, it is not so pleasant to others to hear what has happened to you. Take care also not to provoke laughter; for this is a slippery way towards vulgar habits, and is also adapted to diminish the respect of your neighbours. It is a dangerous habit also to approach obscene talk. When then any thing of this kind happens, if there is a good opportunity, rebuke the man who has proceeded to this talk: but if there is not an opportunity, by your silence at least, and blushing and expression of dissatisfaction by your countenance, show plainly that you are displeased at such talk. XXXIV If you have received the impression (φαντασίαν) of any pleasure, guard yourself against being carried away by it; but let the thing wait for you, and allow yourself a certain delay on your own part. Then think of both times, of the time when you will enjoy the pleasure, and of the time after the enjoyment of the pleasure when you will repent and will reproach yourself. And set against these things how you will rejoice if you have abstained from the pleasure, and how you will commend yourself. But if it seem to you seasonable to undertake (do) the thing, take care that the charm of it, and the pleasure, and the attraction of it shall not conquer you: but set on the other side the consideration how much better it is to be conscious that you have gained this victory. XXXV When you have decided that a thing ought to be done and are doing it, never avoid being seen doing it, though the many shall form an unfavourable opinion about it. For if it is not right to do it, avoid doing the thing; but if it is right, why are you afraid of those who shall find fault wrongly? XXXVI As the proposition it is either day or it is night is of great importance for the disjunctive argument, but for the conjunctive is of no value, so in a symposium (entertainment) to select the larger share is of great value for the body, but for the maintenance of the social feeling is worth nothing. When then you are eating with another, remember to look not only to the value for the body of the things set before you, but also to the value of the behaviour towards the host which ought to be observed. XXXVII If you have assumed a character above your strength, you have both acted in this matter in an unbecoming way, and you have neglected that which you might have fulfilled. XXXVIII In walking about as you take care not to step on a nail or to sprain your foot, so take care not to damage your own ruling faculty: and if we observe this rule in every act, we shall undertake the act with more security. XXXIX The measure of possession (property) is to every man the body, as the foot is of the shoe. If then you stand on this rule (the demands of the body), you will maintain the measure: but if you pass beyond it, you must then of necessity be hurried as it were down a precipice. As also in the matter of the shoe, if you go beyond the (necessities of the) foot, the shoe is gilded, then of a purple colour, then embroidered: for there is no limit to that which has once passed the true measure. XL Women forthwith from the age of fourteen are called by the men mistresses (κυρίαι, dominae). Therefore since they see that there is nothing else that they can obtain, but only the power of lying with men, they begin to decorate themselves, and to place all their hopes in this. It is worth our while then to take care that they may know that they are valued (by men) for nothing else than appearing (being) decent and modest and discreet. XLI It is a mark of a mean capacity to spend much time on the things which concern the body, such as much exercise, much eating, much drinking, much easing of the body, much copulation. But these things should be done as subordinate things: and let all your care be directed to the mind. XLII When any person treats you ill or speaks ill of you, remember that he does this or says this because he thinks that it is his duty. It is not possible then for him to follow that which seems right to you, but that which seems right to himself. Accordingly if he is wrong in his opinion, he is the person who is hurt, for he is the person who has been deceived; for if a man shall suppose the true conjunction to be false, it is not the conjunction which is hindered, but the man who has been deceived about it. If you proceed, then, from these opinions, you will be mild in temper to him who reviles you: for say on each occasion, It seemed so to him. XLIII Every thing has two handles, the one by which it may be borne, the other by which it may not. If your brother acts unjustly, do not lay hold of the act by that handle wherein he acts unjustly, for this is the handle which cannot be borne: but lay hold of the other, that he is your brother, that he was nurtured with you, and you will lay hold of the thing by that handle by which it can be borne. XLIV These reasonings do not cohere: I am richer than you, therefore I am better than you; I am more eloquent than you, therefore I am better than you. On the contrary these rather cohere, I am richer than you, therefore my possessions are greater than yours: I am more eloquent than you, therefore my speech is superior to yours. But you are neither possession nor speech. XLV Does a man bathe quickly (early)? do not say that he bathes badly, but that he bathes quickly. Does a man drink much wine? do not say that he does this badly, but say that he drinks much. For before you shall have determined the opinion, how do you know whether he is acting wrong? Thus it will not happen to you to comprehend some appearances which are capable of being comprehended, but to assent to others. XLVI On no occasion call yourself a philosopher, and do not speak much among the uninstructed about theorems (philosophical rules, precepts): but do that which follows from them. For example at a banquet do not say how a man ought to eat, but eat as you ought to eat. For remember that in this way Socrates also altogether avoided ostentation: persons used to come to him and ask to be recommended by him to philosophers, and he used to take them to philosophers: so easily did he submit to being overlooked. Accordingly if any conversation should arise among uninstructed persons about any theorem, generally be silent; for there is great danger that you will immediately vomit up what you have not digested. And when a man shall say to you, that you know nothing, and you are not vexed, then be sure that you have begun the work (of philosophy). For even sheep do not vomit up their grass and show to the shepherds how much they have eaten; but when they have internally digested the pasture, they produce externally wool and milk. Do you also show not your theorems to the uninstructed, but show the acts which come from their digestion. XLVII When at a small cost you are supplied with every thing for the body, do not be proud of this; nor, if you drink water, say on every occasion, I drink water. But consider first how much more frugal the poor are than we, and how much more enduring of labour. And if you ever wish to exercise yourself in labour and endurance, do it for yourself, and not for others: do not embrace statues. But if you are ever very thirsty, take a draught of cold water, and spit it out, and tell no man. XLVIII The condition and characteristic of an uninstructed person is this: he never expects from himself profit (advantage) nor harm, but from externals. The condition and characteristic of a philosopher is this: he expects all advantage and all harm from himself. The signs (marks) of one who is making progress are these: he censures no man, he praises no man, he blames no man, he accuses no man, he says nothing about himself as if he were somebody or knew something; when he is impeded at all or hindered, he blames himself: if a man praises him, he ridicules the praiser to himself: if a man censures him, he makes no defence: he goes about like weak persons, being careful not to move any of the things which are placed, before they are firmly fixed: he removes all desire from himself, and he transfers aversion (ἔκκλισιν) to those things only of the things within our power which are contrary to nature: he employs a moderate movement towards every thing: whether he is considered foolish or ignorant, he cares not: and in a word he watches himself as if he were an enemy and lying in ambush. XLIX When a man is proud because he can understand and explain the writings of Chrysippus, say to yourself, If Chrysippus had not written obscurely, this man would have had nothing to be proud of. But what is it that I wish? To understand Nature and to follow it. I inquire therefore who is the interpreter: and when I have heard that it is Chrysippus, I come to him (the interpreter). But I do not understand what is written, and therefore I seek the interpreter. And so far there is yet nothing to be proud of. But when I shall have found the interpreter, the thing that remains is to use the precepts (the lessons). This itself is the only thing to be proud of. But if I shall admire the exposition, what else have I been made unless a grammarian instead of a philosopher? except in one thing, that I am explaining Chrysippus instead of Homer. When then any man says to me, Read Chrysippus to me. I rather blush, when I cannot show my acts like to and consistent with his words. L Whatever things (rules) are proposed to you for the conduct of life abide by them, as if they were laws, as if you would be guilty of impiety if you transgressed any of them. And whatever any man shall say about you, do not attend to it: for this is no affair of yours. How long will you then still defer thinking yourself worthy of the best things, and in no matter transgressing the distinctive reason? Have you accepted the theorems (rules), which it was your duty to agree to, and have you agreed to them? what teacher then do you still expect that you defer to him the correction of yourself? You are no longer a youth, but already a full-grown man. If then you are negligent and slothful, and are continually making procrastination after procrastination, and proposal (intention) after proposal, and fixing day after day, after which you will attend to yourself, you will not know that you are not making improvement, but you will continue ignorant (uninstructed) both while you live and till you die. Immediately then think it right to live as a full-grown man, and one who is making proficiency, and let every thing which appears to you to be the best be to you a law which must not be transgressed. And if any thing laborious, or pleasant or glorious or inglorious be presented to you, remember that now is the contest, now are the Olympic games, and they cannot be deferred; and that it depends on one defeat and one giving way that progress is either lost or maintained. Socrates in this way became perfect, in all things improving himself, attending to nothing except to reason. But you, though you are not yet a Socrates, ought to live as one who wishes to be a Socrates. LI The first and most necessary place (part, τόπος) in philosophy is the use of theorems (precepts, θεωρήματα), for instance, that we must not lie: the second part is that of demonstrations, for instance, How is it proved that we ought not to lie: the third is that which is confirmatory of these two and explanatory, for example, How is this a demonstration? For what is demonstration, what is consequence, what is contradiction, what is truth, what is falsehood? The third part (topic) is necessary on account of the second, and the second on account of the first; but the most necessary and that on which we ought to rest is the first. But we do the contrary. For we spend our time on the third topic, and all our earnestness is about it: but we entirely neglect the first. Therefore we lie; but the demonstration that we ought not to lie we have ready to hand. LII In every thing (circumstance) we should hold these maxims ready to hand: Lead me, O Zeus, and thou O Destiny, / The way that I am bid by you to go: / To follow I am ready. If I choose not, / I make myself a wretch, and still must follow. But whoso nobly yields unto necessity, / We hold him wise, and skill'd in things divine. And the third also: O Crito, if so it pleases the Gods, so let it be; Anytus and Melitus are able indeed to kill me, but they cannot harm me. ---- 中文译文 · Claude（AI）译 一 事物有些在我们的权能之内，有些不在。在我们权能之内的，是看法（ὑπόληψις）、趋向某物的意动（ὁρμή）、欲求、厌避（ἔκκλισις，即背离某物）；一句话，凡是我们自己的行为。不在我们权能之内的，是身体、财产、名声、官职，一句话，凡不是我们自己行为的东西。在我们权能之内的事物，本性上是自由的，不受限制，不受阻碍；不在我们权能之内的事物，则是软弱的、奴性的、受限制的，操在别人手里。所以要记住：如果你把本性上是奴性的东西当作自由的，把操在别人手里的东西当作你自己的，你就会处处受阻，你会哀叹，会烦乱，会怪罪神也怪罪人；但如果你只把你自己的当作你自己的，把别人的如实地当作别人的，就没有人能强迫你，没有人能阻碍你，你不会怪罪任何人，不会指控任何人，不会做任何违背自己意愿的事，没有人能伤害你，你也不会有敌人，因为你不会受到任何伤害。 既然你追求的是这样伟大的东西，就要记住：不能只花一点点力气就想把它们抓到手；有些东西你必须完全放下，有些东西要暂时搁置。如果你既想要这些伟大的东西，又想要权位和财富，那么你也许连权位和财富都得不到，因为你同时还追求着前一类东西；而那唯一能带来幸福与自由的东西，你是一定会失去的。所以，对每一个令人不快的表象，要立刻练习对它说：你只是一个表象，根本不是你看上去的那个东西。然后用你所掌握的规则去审察它，首先、主要用这一条：它关乎的是在我们权能之内的事物，还是不在我们权能之内的事物；如果它关乎的是不在我们权能之内的事物，就随时准备说：这与我无关。 二 要记住，欲求里含着得到所欲之物的许诺，厌避里含着不落入所避之物的许诺；欲求而不得的人是不幸的，落入所避之物的人是可悲的。所以，如果你只避开那些在你权能之内、违反自然的事物，你就不会落入任何你想避开的事物之中。但如果你想避开疾病、死亡或贫穷，你就会可悲。那么，把厌避从一切不在我们权能之内的事物上收回来，转移到那些在我们权能之内、违反自然的事物上去吧。至于欲求，眼下要把它完全放下。因为如果你欲求某种不在我们权能之内的东西，你必定会不幸；而在我们权能之内、值得欲求的东西，你还没有准备好去求。眼下只用趋向与退避的能力，而且只是轻轻地用，有所保留，有所宽缓。 三 对每一件让灵魂愉悦、满足需要、或者为人所爱的东西，都要记得给它加上这样一句说明：从最小的说起，它的本性是什么？如果你爱一只陶罐，就说你爱的是一只陶罐；这样它打碎了，你也不会烦乱。如果你亲吻你的孩子或妻子，就说你亲吻的是一个人；这样妻子或孩子死去时，你也不会烦乱。 四 你要着手做一件事的时候，先提醒自己这是一件什么样的事。如果你要去洗澡，就先想想澡堂里会发生什么：有人泼水，有人推挤，有人互相辱骂，还有人偷东西。这样，你若对自己说“我现在要去洗澡，同时要让我的意志保持合乎自然”，你着手这件事时就会更稳妥。每一件事都要这样做；因为这样一来，洗澡时若遇到什么妨碍，你就会有这个念头在手边：我想要的不只是洗澡，我还想让我的意志保持合乎自然；如果我为发生的事情恼怒，就没能做到这一点了。 五 扰乱人的，不是发生的事情，而是人对这些事情的看法。比如，死亡并不可怕，否则在苏格拉底看来它也会是可怕的；可怕的，是认为死亡可怕的那个看法。所以，当我们受到阻碍、烦扰或悲伤时，永远不要怪罪别人，而要怪罪我们自己，也就是我们的看法。为自己的坏处境怪罪别人，是没有受过教导的人的行为；开始怪罪自己，是已经开始受教导的人的行为；既不怪罪别人，也不怪罪自己，是教导已经完成的人的行为。 六 不要因为属于别人的长处而得意。如果一匹马得意地说“我很美”，那还说得过去。可你得意地说“我有一匹美丽的马”时，你要知道，你是因为马的好处而得意。那么，什么是你自己的呢？是对表象的运用。所以，当你在运用表象时合乎自然，那时你才可以得意，因为那时你得意的，是属于你自己的一样好东西。 七 就像航行途中船靠了港，你下船去取水，顺路捡一只贝壳、拾一颗球根，这是一种消遣；但你的心思应该在船上，要时时留意船长是否在叫，一叫就必须把这些东西统统扔掉，免得像羊一样被捆起来扔上船去。人生也是这样：如果给了你的不是一颗小球根、一只贝壳，而是妻子和孩子，也没有什么妨碍你接受他们。但如果船长叫了，就跑回船上去，把这些东西都撇下，不要回顾。如果你年纪大了，就连离船远一点都不要，免得叫你时你误了时辰。 八 不要求发生的事情按你的愿望发生，而要愿望发生的事情就像它们发生的那样，你的生活就会安然流淌。 九 疾病是身体的障碍，却不是意志的障碍，除非意志自己选择如此。跛足是腿的障碍，却不是意志的障碍。对发生的每一件事，都加上这个想法；因为你会发现，它是别的东西的障碍，却不是你自己的障碍。 十 每逢有事临到你，要记得转向自己，问问自己有什么能力去利用它。如果你看见一个俊美的男子或女子，你会发现，抵御的能力是节制。如果劳苦或痛苦摆在你面前，你会发现那是忍耐。如果是辱骂，你会发现那是耐心。如果你已经这样养成了合宜的习惯，表象就不会把你卷走。 十一 对任何东西都不要说“我失去了它”，而要说“我把它归还了”。你的孩子死了吗？他被归还了。你的妻子死了吗？她被归还了。你的产业被人夺走了吗？那不也是被归还了吗？可是夺走它的人是个坏人。给予者通过谁的手把它要回去，与你何干？只要他还允许你保有，你就把它当作别人的东西来照管，就像旅人对待他们的客栈那样。 十二 如果你想要进步，就抛开这样的念头：“如果我疏忽了自己的事务，我就没有生计了”；“如果我不惩罚我的奴仆，他就会变坏。”因为饿死而得以摆脱忧伤和恐惧，胜过在富足中惶惶不安地活着；你的奴仆变坏，也胜过你自己不幸。那么就从小事做起吧。油洒了吗？一点酒被偷了吗？遇到这种时候就说：免于烦扰就卖这个价钱，宁静就卖这个价钱；没有什么是不花代价就能得到的。你叫唤奴仆的时候，要想到他可能没听见；即使听见了，也可能不按你的意思去做。可他的处境并没有好到、你的处境也没有坏到，竟要由他来决定你是否烦乱的地步。 十三 如果你想要进步，就要甘愿在外物方面被人看作没有见识、愚笨。宁愿被人看作一无所知；如果在有些人看来你像个要紧的人物，就要提防你自己。因为你要知道，既让你的意志保持合乎自然，又要（保住）外在的东西，是不容易的；一个人若在意其中一样，就必然会疏忽另一样。 十四 如果你希望你的孩子、妻子和朋友永远活着，你就是愚蠢的；因为你想让不在你权能之内的东西在你权能之内，想让属于别人的东西属于你。同样，如果你希望你的奴仆没有过错，你就是傻瓜；因为你想让坏不是坏，而是别的什么东西。但如果你希望欲求不落空，这你是能做到的。那就练习你能做到的事吧。谁有权力给予或夺走另一个人所想要或不想要的东西，谁就是那个人的主人。所以，谁想要自由，就让他既不欲求、也不躲避任何取决于别人的东西；如果他不遵守这条规则，他必定是奴隶。 十五 要记住，你在人生中应当像在宴席上那样行事。假设有一道菜传了过来，到了你面前。伸出手去，得体地取一份。假设它从你身边传过去了。不要拦住它。假设它还没有传到你这里。不要把你的欲望提前送过去，而要等它来到你面前。对孩子是这样，对妻子是这样，对官职是这样，对财富也是这样，有一天你就会成为众神宴席上一位相称的宾客。但如果摆在你面前的东西你一样也不取，甚至轻视它们，那么你就不仅是众神的同席者，还是他们权能的分享者。第欧根尼、赫拉克利特以及与他们相似的人，正是因为这样行事，才理所当然地是神圣的，也被人称为神圣的。 十六 当你看见一个人因为孩子出了远门、或者孩子死了、或者失去了财产而悲伤哭泣时，要当心不要让这个表象把你卷走，好像他是在为外在的事物受苦。要立刻在心里作出分辨，随时准备说：使这个人痛苦的，不是发生的事情，因为同样的事并不使另一个人痛苦；使他痛苦的，是他对这件事的看法。那么，在言语上不要吝于向他表示同情，如果碰巧如此，甚至可以陪他一同哀叹。但要当心，不要在心里也哀叹起来。 十七 要记住，你是一出戏里的演员，这出戏是什么样子，由导师（作者）来定：要短，就是一出短戏；要长，就是一出长戏；如果他要你演一个穷人，就要把这个角色演得自然；如果要你演一个跛子、一个官员、一个平民，也是一样。因为你的本分，是把分配给你的角色演好；而挑选角色，是别人的事。 十八 当一只乌鸦叫出了不祥之声，不要让这个表象把你卷走；要立刻在心里作出分辨，说：这些征兆没有一样是指向我的，它们指向的，要么是我这可怜的身体，要么是我这点微薄的财产，要么是我的名声，要么是我的孩子或妻子；而对我来说，只要我愿意，一切征兆都是吉兆。因为无论这些事情中出现了哪一件，从中得益都在我的权能之内。 十九 你可以做一个不可战胜的人，只要你不加入任何一场胜负不在你权能之内的较量。所以，当你看见某人比别人更受尊荣、握有大权、或者因为什么缘故声望很高时，要当心不要以为他幸福，不要被这个表象卷走。因为如果善的本性在于那些在我们权能之内的事物，嫉妒和猜忌在我们心中便没有立足之地。而你自己想要的，不会是做将军、元老（πρύτανις）或执政官，而是做一个自由的人；通往这里只有一条路：轻视（不在意）那些不在我们权能之内的事物。 二十 要记住，侮辱你的，不是那个辱骂你或打你的人，而是你认为这些事带有侮辱的那个看法。所以，当有人激怒你时，你要知道，激怒你的是你自己的看法。因此，尤其要努力不被表象卷走。因为你一旦争取到时间、缓上一缓，就更容易把握住自己。 二十一 让死亡、放逐以及其他一切看似可怕的事物每天都摆在你眼前，而最要紧的是死亡；这样你就永远不会存什么卑下的念头，也不会过分地欲求任何东西。 二十二 如果你向往哲学，就要从一开始准备好被人嘲笑，准备好许多人会讥讽你，说：“他一下子成了哲学家，回到我们中间来了”；“他这副瞧不起我们的神气是从哪里来的？”你不要摆出瞧不起人的神气；但要守住那些在你看来最好的东西，就像一个被神派定在这个岗位上的人那样。还要记住：如果你始终坚守同样的原则，这些起先嘲笑你的人，后来会钦佩你；但如果你被他们压倒了，你就会招来加倍的嘲笑。 二十三 如果你竟然为了讨好某个人而转向外物，你要知道，你已经失去了你人生的目标。所以，无论在什么事情上，都要满足于做一个哲学家；如果你还希望在某个人看来也像个哲学家，那就在你自己看来像个哲学家吧，这一点你是能做到的。 二十四 不要让这样的念头折磨你：“我将活得无人尊重，无论在哪里都是个无名之辈。”因为如果缺乏尊荣（ἀτιμία）是一种恶，那么正如你不可能因为别人而陷入什么卑鄙之事，你也不可能因为别人（的过失）而陷入恶。那么，取得官职，或者被请去赴宴，是你的事吗？绝不是。那这怎么能算是缺乏尊荣（不光彩）呢？你又怎么会在哪里都是无名之辈呢？你只应当在那些在你权能之内的事情上成为一个人物，而在这些事情上，你本来就可以成为最有价值的人。“可是你的朋友们会得不到帮助！”你说的“得不到帮助”是什么意思？他们不会从你这里得到钱，你也不会让他们成为罗马公民。可是谁告诉过你，这些事属于在我们权能之内、而不在别人权能之内的事？谁又能把自己没有的东西给别人呢？“那就去挣钱吧，”你的朋友们说，“好让我们也有点什么。”如果我能挣到钱，同时又保持自己的谦逊、忠诚和大度，那就给我指出路来，我去挣。但如果你们要我失去那些美好的、属于我自己的东西，好让你们得到那些并不美好的东西，那就看看你们是多么不公平、多么愚蠢吧。再说，你们宁愿要哪一样：钱，还是一个忠诚而谦逊的朋友？那就帮我做这样一个人吧，不要叫我去做那些会让我丧失这种品格的事。“可是我的国家，”你说，“就我这方面而言，会得不到我的帮助。”我再问一遍：你说的是什么帮助？它不会因为你而有柱廊或浴场。这又有什么关系？它也不靠铁匠来供给鞋子，不靠鞋匠来供给武器。只要每个人都把自己的本分做完满，就够了。如果你为它提供了另一个忠诚而谦逊的公民，你难道对它没有用处吗？“有用处。”那么你自己也就不可能对它无用。“那么，”你说，“我在城邦里该占什么位置呢？”你能占的任何位置，只要你同时守住你的忠诚和谦逊。但如果你想对国家有用，却丧失了这些品质，那你变得无耻而不忠之后，对它又能有什么益处呢？ 二十五 在宴席上，在受人问候时，或者在被请去商议事情时，有人被排在你前面了吗？如果这些是好东西，你应当为他得到了它们而高兴；如果是坏东西，就不要为自己没有得到而难过。还要记住：既然你不像别人那样为了得到那些不在我们权能之内的东西而去做同样的事，你就不可能被认为配得上同样（同等）的东西。因为一个人不像别人那样登门拜访，不像别人那样在那人出门时随侍左右，不像别人那样称赞（奉承）他，又怎么能和别人得到同等的一份呢？所以，如果你不付出这些东西出售的价钱，却想白白得到它们，你就是不公正的、贪得无厌的。那么，莴苣卖多少钱？也许一个奥波尔。如果有人付出了一个奥波尔，拿到了莴苣，而你没有付出奥波尔，也没有拿到莴苣，那就不要以为你得到的比拿到莴苣的人少；因为他有莴苣，你也有你没付出去的那个奥波尔。别的事情也是一样：你没有被请去赴某人的宴席，是因为你没有付给主人那顿晚餐出售的价钱；他卖的价钱是赞美（奉承），是殷勤的侍奉。那么，如果对你有利，就付出它出售的价钱吧。但如果你既不想付价钱，又想得到东西，你就是贪得无厌而愚蠢的。那么，代替那顿晚餐，你就一无所有了吗？当然有：你有了不去奉承一个你不愿奉承的人，你有了不必忍受他走进屋来时的那副样子。 二十六 我们可以从彼此并无分歧的事情中认识自然的意愿（意志）。比如，邻居的奴仆打碎了他的杯子或别的什么东西，我们马上就会说：这是常有的事。那你要知道，当你自己的杯子打碎时，你也应当像邻居的杯子打碎时那样去想。把这个想法也转用到更大的事情上吧。别人的孩子或妻子死了吗？没有人不会说：这是人世间难免的事。可是一个人自己的孩子或妻子死了，他马上就喊起来：“唉，我好苦啊！”但我们应当记得，听说同样的事发生在别人身上时，我们是什么感受。 二十七 正如靶子不是为了让人射不中而竖起来的，恶的本性也并不存在于世界之中。 二十八 如果有人打算把你的身体交给路上随便遇到的什么人支配，你会恼怒；可你把自己的心智交给随便遇到的什么人支配，以致他一骂你，它就烦乱不安，你难道不为此感到羞愧吗？ 二十九 做每一件事，都要看清它前面有什么、后面跟着什么，然后再着手去做。否则，起初你会兴冲冲地去做，因为你没有想到后面会跟来什么；可后来，一些不光彩（难看）的事情显露出来，你就会感到羞愧。有人想在奥林匹亚赛会上夺冠。我也想，这的确是件美事。但你要看清前面有什么、后面跟着什么，然后再着手去做。你必须事事守规矩，按严格的规定饮食，戒绝美味，在规定的时间按吩咐锻炼，不论酷暑严寒；不能喝冷水，也不能随意喝酒；一句话，你必须把自己交给教练，就像交给医生一样，然后才能去参赛。到了赛场上，有时你会扭伤手，崴了脚踝，吞下许多尘土，有时还会挨鞭子，而经历了这一切之后，还可能落败。把这一切都想清楚了，如果你仍然愿意，就去参赛吧；否则，你就会像孩子们那样：一会儿扮摔跤手，一会儿扮吹笛人，一会儿扮角斗士，一会儿扮号手，一会儿又扮悲剧演员。你也会这样：一会儿是运动员，一会儿是角斗士，然后是演说家，然后是哲学家，可你整个灵魂什么也不是；你像猴子一样，看见什么就模仿什么，一样接一样地喜欢上。因为你从来没有经过思量去着手做一件事，也没有好好审视过它，只是随随便便、凭着一点冷淡的欲望去做。有些人就是这样：见过一位哲学家，听过一个人像欧弗拉特斯那样讲话——又有谁能像他那样讲话呢？——他们自己也想做哲学家了。朋友，首先要想想这是一件什么样的事；然后审察你自己的天性，看你能不能担当这个角色。你想做五项全能选手，还是摔跤手？看看你的手臂、你的大腿，审察一下你的腰。因为不同的人生来适合不同的事情。你以为做了这些事，你还能照样吃，照样喝，照样厌恶某些东西吗？你必须熬过不眠之夜，忍受劳苦，离开你的亲人，被奴仆轻视，事事都落在下风：在尊荣上，在官职上，在法庭上，在每一件小事上。想想这些吧，看你是否愿意拿它们去换取免于激情、自由和宁静。如果不愿意，就当心不要像小孩子那样，一会儿是哲学家，一会儿是包税人的仆役，一会儿是演说家，一会儿又是恺撒的管事。这些东西是不相容的。你必须是一个人，要么好，要么坏。你必须要么培育你自己的主导能力，要么培育外物；要么在内在的事物上施展你的技艺，要么在外在的事物上；也就是说，你必须要么守住哲学家的位置，要么守住常人的位置。 三十 本分，总的来说，是由关系（ταῖς σχέσεσι）来衡量的。这个人是你的父亲吗？那么训诫就是：照顾他，事事顺从他，他责骂你、打你时都要忍受。“可他是个坏父亲。”难道你生来就是与一位好父亲结为亲属的吗？不，只是与一位父亲。兄弟对你不公吗？那就守住你自己对他的位置，不要去审察他在做什么，而要审察你必须做什么，才能让你的意志合乎自然。因为除非你自己愿意，别人不会损害你；只有当你认为自己受了损害时，你才受了损害。这样，如果你习惯于审视各种关系，你就能从邻人的关系、公民的关系、将军的关系中发现你的本分。 三十一 至于对神的虔敬，你要知道，最要紧的是对他们持有正确的看法：认为他们存在，认为他们美好而公正地治理着万有；还要让自己坚守这条原则（本分）：服从他们，在发生的每一件事上顺从他们，自愿地跟随它，因为它是由最高的智慧所成就的。你若这样做，就永远不会怪罪神，也不会指控他们忽略了你。而要做到这一点，别无他法，只有从那些不在我们权能之内的事物上退出来，只把善与恶放在那些在我们权能之内的事物上。因为如果你认为某种不在我们权能之内的事物是好的或坏的，那么，当你得不到你想要的、落入你不想要的事物时，你就必然会抱怨，会憎恨造成这些事的人；因为每一种动物生来都是如此：逃离、躲开那些看起来有害的东西和造成伤害的原因，追随、喜爱那些有益的东西和带来益处的原因。所以，一个认为自己受了伤害的人，不可能喜爱他认为是伤害之因的东西，正如不可能喜爱伤害本身一样。也正因为如此，父亲若不把被认为是好的东西分给儿子一份，就会遭到儿子辱骂；使波吕尼刻斯和厄忒俄克勒斯成为仇敌的，也正是这个看法：王权是一种善。正因为如此，农夫辱骂众神，水手也是，商人也是，失去妻子儿女的人也是。因为利益（你的好处）在哪里，虔敬也就在哪里。因此，一个人若用心于应当欲求的就欲求、应当躲避（ἐκκλίνειν）的就躲避，他同时也就用心于虔敬了。至于按照祖先的习俗奠酒、献祭、奉上初熟的果实，做得洁净，不吝啬，不马虎，不过少，也不超出自己的能力，这是人人都应当做的事。 三十二 当你求助于占卜时，要记住，你并不知道事情会怎样，你来正是为了向占卜者打听。但事情属于哪一类，你来的时候就已经知道了，如果你真是一个哲学家的话。因为如果它是某件不在我们权能之内的事，它就必然既不好也不坏。所以，不要把欲求或厌避（ἔκκλισιν）带到占卜者那里去；如果你带去了，你走近他时就会心怀恐惧。而要在心里认定：无论结果如何，都是无所谓的，与你无关；不管它是什么，善用它都在你的权能之内，谁也妨碍不了这一点。然后就满怀信心地来到众神面前，把他们当作你的顾问。等到得了什么指示，要记住你把谁当作了顾问，如果你不听从，你又将怠慢了谁。还要像苏格拉底所说的那样，只在这样的事情上去求占卜：整个探问都只关乎结果，而无论理性还是别的什么技艺，都没有给出认识所问之事的手段。因此，当我们应当分担朋友或国家的危险时，你不必去问占卜者是否应当分担。因为即使占卜者告诉你祭牲的征兆不吉，那显然也不过是预示死亡、肢体残缺或放逐。而理性要求我们，即使冒着这些危险，也应当分担朋友和国家的危险。所以，要听从那位更伟大的占卜者——皮提亚的神，他曾把一个在朋友遇害时没有出手相助的人逐出了神庙。 三十三 立刻给自己定下某种品格、某种样式，无论独处还是与人相处时都要遵守。 让沉默成为通常的规矩，或者只说必要的话，而且要言简。偶尔在场合需要时，我们可以说几句；但不要谈那些寻常的话题：不谈角斗士，不谈赛马，不谈运动员，不谈吃喝，这些都是人们常谈的；尤其不要谈论别人，无论是指责、称赞还是比较。如果你做得到，就用你的谈话把同伴们的谈话引到合宜的话题上去；但如果你碰巧被困在陌生人中间，就保持沉默。 不要多笑，不要常笑，也不要笑得过度。 如果可能，就完全拒绝起誓；如果不可能，也要尽你所能地拒绝。 避开陌生人和无知者举办的宴会。但如果什么时候有必要参加，就要小心地保持专注，不要不知不觉地滑入俗人（未受教导者）的习气。因为你要知道，如果你的同伴是不洁的，与他为伍的人也必然会变得不洁，即使他本来碰巧是洁净的。 凡与身体有关的东西，比如食物、饮料、衣服、房屋、奴仆，只取到够用为止；凡是为了炫耀或奢侈的，一概排除。 至于与女人的欢愉，婚前要尽可能节制；如果有，也要合乎习俗。但不要让那些耽于此道的人觉得你讨厌，也不要责备他们；也不要常常夸耀自己并不耽于此道。 如果有人告诉你，某某人在说你的坏话，不要为人家告诉你的话辩解（回应），而要回答说：“他不知道我其余的毛病，否则他不会只说这几样。” 不必常去剧场；但如果什么时候有合宜的机会去，除了你自己，不要表现出偏袒任何人，也就是说，只愿发生的事发生，只愿得奖的人得奖；这样你就不会遇到任何阻碍。但要完全克制，不对任何（事或人）喊叫、嘲笑，也不要情绪激动。离开之后，不要多谈台上发生的事，除非那能有助于你自己的进步。因为很明显，如果你谈得太多，就说明你对那场表演（过分地）着迷了。 不要去听某些人的朗诵会，也不要轻易去拜访他们。但如果你去了，就要保持庄重、沉静，同时也要避免让人觉得你讨厌。 当你要去见一个人，尤其是那些被认为地位比你高的人时，先想想苏格拉底或芝诺在这种情形下会怎么做，你就不难恰当地应对这个场合了。 当你要去拜见某位有权有势的人时，先设想：你会碰到他不在家，你会被挡在外面，门不会为你打开，那人不会理睬你。如果即便如此，去拜见他仍是你的本分，那就忍受发生的一切，永远不要对自己说：“这不值得费这番工夫。”因为这样说是愚蠢的，是一个被外物冒犯的人的标志。 与人相处时，要当心不要过多过度地谈论你自己的作为或经历的危险；因为提起你自己经历的危险固然让你愉快，别人听你讲你的遭遇却未必那么愉快。还要当心不要逗人发笑；因为这是一条滑向庸俗习气的路，也容易减损邻人对你的尊重。靠近淫秽的谈话也是一种危险的习惯。所以，遇到这类事情时，如果有好机会，就责备那个说起这种话的人；如果没有机会，至少也要用你的沉默、你的脸红和你脸上不快的神色，明明白白地表示你不喜欢这种谈话。 三十四 如果你得到了某种快乐的印象（φαντασίαν），要提防被它卷走；让那件事等一等你，给你自己留出一点缓冲。然后想想两个时刻：你享受这快乐的时刻，以及享受之后你会后悔、会责备自己的时刻。再把这样的情形放在另一边对照：如果你克制住了这快乐，你会多么高兴，会怎样称许自己。但如果在你看来去做那件事正合时宜，那就当心，不要让它的魅力、它的快乐、它的诱惑征服你；而要在另一边放上这样的考虑：意识到自己赢得了这场胜利，该有多好。 三十五 当你已经断定一件事应当做，并且正在做它时，即使众人会对此形成不好的看法，也永远不要躲避被人看见你在做它。因为如果做它是不对的，那就别做这件事；但如果它是对的，你又何必害怕那些错误地挑你毛病的人呢？ 三十六 正如“要么是白天，要么是黑夜”这个命题，在选言论证中极有价值，在联言论证中却毫无价值；同样，在宴会（招待）上挑大的一份，对身体极有价值，对维系与人相处的情谊却一文不值。所以，当你与别人一起吃饭时，要记得不仅要看摆在面前的东西对身体有什么价值，还要看对主人应有的举止有什么价值。 三十七 如果你承担了一个超出你力量的角色，你既在这件事上做得不得体，又疏忽了你本来能够胜任的那个角色。 三十八 正如走路时你会当心不踩到钉子、不扭伤脚，同样也要当心不损害你自己的主导能力。如果我们在每件事上都遵守这条规则，我们着手做事时就会更稳妥。 三十九 对每个人来说，财产（所有物）的尺度是身体，正如脚是鞋的尺度。所以，如果你守住这条规则（身体的需要），你就能守住尺度；但如果越过了它，你就必然会像跌下悬崖一样被裹挟而去。鞋也是如此：如果你越过了脚（的需要），鞋就会镀上金，然后染成紫色，然后绣上花；因为一旦越过了真正的尺度，就再没有止境了。 四十 女人从十四岁起，就被男人们称为“女主人”（κυρίαι，dominae）。因此，她们看到除了能与男人同床之外，自己什么也得不到，就开始打扮自己，把全部希望都寄托在这上面。 所以，值得我们用心让她们知道：她们（被男人）看重，不是为了别的，只是因为她们显得（是）端庄、谦逊、明理。 四十一 在关乎身体的事情上花很多时间，是才智低下的标志，比如大量锻炼、大量吃、大量喝、大量排泄、大量交合。这些事应当作为次要的事来做；你的全部心思都应当用在心灵上。 四十二 当有人亏待你或说你坏话时，要记住，他这样做、这样说，是因为他认为这是他的本分。所以，他不可能遵从在你看来正确的东西，只会遵从在他自己看来正确的东西。因此，如果他的看法错了，受伤害的是他自己，因为受了蒙蔽的是他；如果有人把一个真的联言命题当成假的，受阻碍的不是那个联言命题，而是受了蒙蔽的那个人。所以，如果你从这些看法出发，你就会对辱骂你的人性情温和；因为每逢这种时候你都会说：“在他看来是这样。” 四十三 每样东西都有两个把手，一个可以把它提起来，一个不能。如果你的兄弟行事不公，不要从他行事不公这个把手去提这件事，因为这个把手是提不起来的；而要从另一个把手去提：他是你的兄弟，他和你一同长大；这样你就会从提得起来的那个把手提起这件事。 四十四 这样的推理是不连贯的：“我比你富，所以我比你好”；“我比你有口才，所以我比你好。”倒是这样的推理才连贯：“我比你富，所以我的财产比你的多”；“我比你有口才，所以我的言辞比你的好。”可你既不是财产，也不是言辞。 四十五 有人洗澡洗得快（早）吗？不要说他洗得不好，而要说他洗得快。有人喝很多酒吗？不要说他做得不好，而要说他喝得多。因为在你断定他的看法之前，你怎么知道他做错了？这样，你就不会出现这种情形：对某些表象有了确切的把握，赞同的却是另一些。 四十六 在任何场合都不要自称哲学家，也不要在未受教导的人中间多谈哲理（哲学的规则、训诫），而要去做由这些哲理而来的事。比如在宴席上，不要说人应当怎样吃，而要像应当的那样去吃。要记住，苏格拉底也正是这样完全避免了炫耀：常有人来找他，请他把他们引荐给哲学家，他就领他们去见哲学家；他就这样甘心被人忽略。所以，如果在未受教导的人中间谈起了某条哲理，你大体上要保持沉默；因为你很可能马上就把还没有消化的东西呕出来。如果有人对你说你一无所知，而你并不恼怒，那你就可以确信，你已经开始了（哲学的）功夫。因为羊也不会把吃下的草呕出来，给牧人看它们吃了多少；而是在体内消化了草料，在体外产出羊毛和羊奶。你也不要把你的哲理展示给未受教导的人看，而要展示消化了它们之后所产生的行为。 四十七 当你花很少的钱就为身体置办齐了一切时，不要为此骄傲；如果你喝的是水，也不要逢人就说“我喝水”。而要先想想，穷人比我们节俭得多，也比我们能吃苦得多。如果你什么时候想锻炼自己吃苦耐劳，那就为你自己去练，而不是为了给别人看：不要去拥抱雕像。但如果你什么时候渴得厉害，就含一口冷水，再吐出来，不要告诉任何人。 四十八 未受教导的人的境况和特征是这样的：他从不指望从自己那里得到益处（好处）或伤害，只指望从外物得到。哲学家的境况和特征是这样的：他指望一切益处和一切伤害都来自他自己。正在进步的人的征象（标志）是这些：他不指责任何人，不称赞任何人，不怪罪任何人，不指控任何人，不说自己是个人物或懂得什么；当他受到什么阻碍或妨碍时，他怪罪自己；如果有人称赞他，他心里暗笑那个称赞的人；如果有人指责他，他不作辩解；他走起路来像体弱的人，小心翼翼，不去挪动任何已经放好、却还没有放稳的东西；他从自己身上除去一切欲求，只把厌避（ἔκκλισιν）转移到那些在我们权能之内、违反自然的事物上；他对一切事物都只施以适度的趋向；被人看作愚蠢或无知，他也不在乎；一句话，他像提防一个埋伏着的敌人那样提防他自己。 四十九 当有人因为能读懂、能讲解克吕西波斯的著作而骄傲时，你要对自己说：“如果克吕西波斯写得不晦涩，这个人就没有什么可骄傲的了。”可我想要的是什么？是认识自然，并且追随它。于是我打听谁是解释者；听说是克吕西波斯，我就去找他（这位解释者）。可是我读不懂他写的东西，于是我又去找解释者。到这一步，还没有什么值得骄傲的。等我找到了解释者，剩下的事就是运用那些训诫（教导）。只有这一点才是值得骄傲的。但如果我欣赏的只是那番讲解，那我除了成了一个语法学家而不是哲学家之外，还成了什么呢？只有一点不同：我讲解的是克吕西波斯，而不是荷马。所以，当有人对我说“给我讲讲克吕西波斯吧”，我倒会脸红，因为我拿不出与他的话相称、相合的行为来。 五十 凡是向你提出的生活准则，都要坚守，把它们当作法律，仿佛违犯了其中任何一条你就犯了渎神之罪。无论别人怎样说你，都不要理会；因为这不是你的事。那么，你还要拖延到什么时候，才认为自己配得上最好的东西，才在任何事情上都不违背那辨别是非的理性？那些你理应认同的哲理（准则），你不是已经接受了、也已经认同了吗？那你还在等待哪位老师，要把改正自己的事推迟到他来呢？你已经不再是少年，而是一个成年人了。如果你疏忽懒散，不断地一拖再拖，一个打算接着一个打算，一天又一天地定下日子，说过了那天就来关照自己，你就不会察觉自己毫无进步，而是会一直无知（未受教导）下去，活着时如此，直到死时也如此。所以，立刻就认定：你应当像一个成年人、一个正在进步的人那样生活；让一切在你看来最好的东西，都成为你不可违犯的法律。如果有什么劳苦的、愉快的、光荣的或不光彩的事摆在你面前，要记住：比赛就在此刻，奥林匹亚赛会就在此刻，它不能推迟；进步是失去还是保住，就取决于一次失败、一次退让。苏格拉底就是这样成为完人的：他在一切事情上改进自己，除了理性，什么都不理会。而你，虽然还不是苏格拉底，却应当像一个想成为苏格拉底的人那样生活。 五十一 哲学中第一个、也是最必要的部分（领域，τόπος），是哲理（训诫，θεωρήματα）的运用，比如“我们不应当说谎”；第二个部分是论证，比如“怎么证明我们不应当说谎”；第三个部分是对前两者加以确证和阐明的，比如“这怎么就是一个论证？”因为什么是论证，什么是推论，什么是矛盾，什么是真，什么是假？第三个部分是为了第二个部分才必要的，第二个部分是为了第一个部分才必要的；而最必要、我们应当安身于其中的，是第一个部分。可我们做的却恰恰相反。我们把时间花在第三个部分上，全副心思都放在它上面，却完全疏忽了第一个部分。所以我们说谎；可是“我们不应当说谎”的论证，我们倒是随时准备着。 五十二 在每一件事（每一种情形）中，我们都应当把这几句格言放在手边： 引领我吧，宙斯，还有你，命运女神， / 去往你们吩咐我去的地方： / 我已准备好跟随。倘若我不愿意， / 便是自寻苦恼，却依然要跟随。 谁若高贵地向必然低头， / 我们便称他为智者，通晓神圣之事。 还有第三句：克里同啊，如果众神喜欢这样，那就这样吧；安尼图斯和美勒托斯固然能杀死我，却不能伤害我。