On Pleasure 論快樂

伊壁鳩魯

Since pleasure is the first good and natural to us, for this very reason we do not choose every pleasure, but sometimes we pass over many pleasures, when greater discomfort accrues to us as the result of them: and similarly we think many pains better than pleasures, since a greater pleasure comes to us when we have endured pains for a long time. Every pleasure then because of its natural kinship to us is good, yet not every pleasure is to be chosen; even as every pain also is an evil, yet not all are always of a nature to be avoided. Yet by a scale of comparison and by the consideration of advantages and disadvantages we must form our judgment on all these matters. For the good on certain occasions we treat as bad, and conversely the bad as good.

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We must consider that of desires some are natural, others vain, and of the natural some are necessary and others merely natural; and of the necessary some are necessary for happiness, others for the repose of the body, and others for very life....

Unhappiness comes either through fear or through vain and unbridled desire; but if a man curbs these, he can win for himself the blessedness of understanding.... Of desires, all that do not lead to a sense of pain, if they are not satisfied, are not necessary, but involve a craving which is easily dispelled, when the object is hard to procure or they seem likely to produce harm.... Wherever in the case of desires which are natural, but do not lead to a sense of pain, if they are not fulfilled, the effort is intense, such pleasures are due to idle imagination, and it is not owing to their own nature that they fail to be dispelled, but owing to the empty imaginings of the man....

The disturbance of the soul cannot be ended nor true joy created either by the possession of the greatest wealth or by honor and respect in the eyes of the mob or by anything else that is associated with causes of unlimited desires.... We must not violate nature, but obey her; and we shall obey her if we fulfill the necessary desires and also the natural, if they bring no harm to us, but sternly reject the harmful.... The man who follows nature and not vain opinions is independent in all things. For in reference to what is enough for nature every possession is riches, but in reference to unlimited desires even the greatest wealth is not riches but poverty.

Insofar as you are in difficulties, it is because you forget nature; for you create for yourself unlimited fears and desires. It is better for you to be free of fear lying upon a pallet, than to have a golden couch and a rich table and be full of trouble.

快樂于我們乃至善且自然之追求，正因?yàn)榇?，我們并不選擇每一種快樂，而是偶爾放棄多種快樂，因?yàn)檫@些快樂會(huì)帶來更大的不安；同樣，我們認(rèn)為許多痛苦優(yōu)于快樂，因?yàn)楫?dāng)我們長(zhǎng)期忍受痛苦之后，更大的快樂便隨之而來。就其與我們之自然聯(lián)系而言，每一種快樂都是善的，然而并非每一種快樂都是可取的；同理，雖然每一種痛苦都是惡的，但并非每一種痛苦從本質(zhì)上都應(yīng)當(dāng)加以躲避。不過，我們必須依據(jù)某種鑒別的尺度，通過權(quán)衡利弊來形成對(duì)一切事物的判斷。因此我們有時(shí)將好事視為壞事，反之則將壞事視為好事。

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必須看到，有些欲望是自然的，而另一些欲望則是無益的；在自然的欲望之中，有些是必需的，而另一些純屬自然而已；在必需的欲望之中，有些是幸福之所需，有些是身體安康之所需，而另一些則旨在維持生計(jì)?！?/P>

苦惱或源于恐懼，或源于無益的毫無節(jié)制的欲望。然而，倘若一個(gè)人能克制欲望，他便為自己贏得了徹悟人生的至福?！诜N種欲望之中，所有那些即使無法滿足也并不導(dǎo)致痛苦者，均屬不必需之列；而當(dāng)其所求之目標(biāo)難以實(shí)現(xiàn)或似乎有可能帶來危害時(shí)，此類欲望隨即煙消云散?！行┳匀坏挠词篃o法實(shí)現(xiàn)也并不帶來痛苦之感，而人們卻求之不舍，此類快樂均源于無聊的想象，其所以未能驅(qū)散，并非本質(zhì)使然，實(shí)乃根因于人之幻想。……

無論是擁有巨額財(cái)富，還是榮譽(yù)，還是紜紜眾生的仰慕，或任何其他導(dǎo)致無窮欲望的身外之物，都無法了結(jié)心靈的煩擾，更不能帶來真正的快樂?！覀儾豢摄Ｄ嫣煨裕鴳?yīng)順性而為；而所謂順性，乃是去滿足必需的欲望，以及自然的欲望，如果后者并不帶來危害，反之則應(yīng)嚴(yán)加抵御?！樞远粸橥孕M惑者，可獨(dú)立于天地之間。凡滿足天性者，一點(diǎn)一滴便足以使人富有；而若是填補(bǔ)欲壑，縱然是萬貫家財(cái)，所帶來的也不是富有，而是貧困。

你之所以困難重重，乃因?yàn)橥鼌s天性；是你為自己設(shè)置了無窮的恐懼與欲望。與其錦衣玉食卻憂心忡忡，不如粗茶淡飯卻無憂無慮。

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