翻译 傅雷译文赏析

第四课傅雷译文赏析
The Conquest of Happiness
Bertrand Russell
Chapter 6: Envy (excerpt)
Among average respectable women envy plays an extraordinarily large part. If you are sitting in the underground and a well-dressed woman happens to walk along the car, watch the eyes of the other women. You will see that every one of then, with the possible exception of those who are better dressed, will watch the woman with malevolent glances, and will be struggling to draw inferences derogatory to her. The love of scandal is an expression of this general malevolence: any story against another woman is instantly believed, even on the flimsiest evidence. A lofty morality serves the same purpose: those who have a chance to sin against it are envied, and it is considered virtuous to punish them for their sins. This particular form of virtue is certainly its own reward.
Exactly the same thing, however, is to be observed among men, except that women regard all other women as their competitors, whereas men as a rule only have this feeling towards other men in the same profession. Have you, reader, ever been so imprudent as to praise an artist to another artist? Have you ever praised a politician to another politician of the same party? Have you ever praised an Egyptologist to another Egyptologist? If you have, it is a hundred to one that you will have produced an explosion of jealousy.
In the correspondence of Leibniz and Huyghens there are a number of letters lamenting the supposed fact that Newton had become insane. 'Is it not sad,' they write to each other, 'that the incomparable genius of Mr Newton should have become overclouded by the loss of reason?' And these two eminent men, in one letter after another, wept crocodile tears with obvious relish. As a matter of fact, the event which they were hypocritically lamenting had not taken place, though a few examples of eccentric behaviour had given rise to the rumour.
Of all the characteristics of ordinary human nature envy is the most unfortunate; not only does the envious person wish to inflict misfortune and do so whenever he can with impunity, but he is also himself rendered unhappy by envy. Instead of deriving pleasure from what he has, he derives pain from what others have. If he can, he deprives others of their advantages, which to him is as desirable as it would be to secure the same advantages himself. If this passion is allowed to run riot it becomes fatal to all excellence, and even to the most useful exercise of exceptional skill. Why should a medical man go to see his patients in a car when the labourer has to walk to his work? Why should the scientific investigator be allowed to spend his time in a warm room when others have to face the inclemency of the elements? Why should a man who possesses some rare talent of great importance to the world be saved from the drudgery of his own housework? To such questions envy finds no answer. Fortunately, however, there is in human nature a compensating passion, namely that of admiration. Whoever wishes to increase human happiness must wish to increase admiration and to diminish envy.
第六章嫉妒
一、傅雷译文：
在一般的善良妇女身上，忌妒具有非常大的作用。

要是你坐在地道车内，有一个衣服华丽的女子在车厢旁边走过时，你试试留神旁的女子的目光罢。

她们之中，除了比那个女子穿着更华美的以外，都将用着恶意的眼光注视着她，同时争先恐后的寻找贬抑她的说话。

喜欢飞短流长的谈论人家的阴私，就是这种一般的恶意的表现：对别一个女人不利的故事，立刻被人相信，哪怕是捕风捉影之谈。

一种严峻的道德观也被做着同样的用处：那些有机会背叛道德的人是被嫉妒的，去惩罚这等罪人是被认为有功德的。

有功德当然就是道德的酬报了。

同样的情形同样见之于男人，不过女人是把一切旁的女人看作敌手，而男人普通只对同行同业才这样看法。

我要一问读者，你曾否冒失到当着一个艺术家去称赞另一艺术家？曾否当着一个政治家去称赞同一政党的另一政治家？曾否当着一个埃及考古家去称赞另一埃及考古家？假如你曾这样做，那么一百次准有九十九次你引起的妒火的爆发。

在莱谱尼茨与惠更斯的通讯中，多少封信都替谣传的牛顿发疯这件事悲叹。

他们互相在信里写着：“这个卓绝的天才牛顿先生居然失掉理性，其不可悲？”这两位贤者，一封又一封的信，显然是津津有味地流了多少假眼泪。

事实上他们假仁假义的惋惜之事并不真实，牛顿不过有了几种古怪的举动，以致引起谣言罢了。

普通的人性的一切特征中，最不幸的莫如嫉妒；嫉妒的人不但希望随时（只要自己能逃法网）给人祸害，抑且他自己也因嫉妒而忧郁不欢。

照理他应该在自己的所有中寻快乐，他反而在别人的所有中找痛苦。

如果能够，他将剥夺人家的利益；他认为这和他自己占有利益同样需要。

倘听任这种情欲放肆，那么非但一切的优秀卓越之士要受其害，连特殊巧艺的最有益的运用也将蒙其祸。

为何一个医生可以坐着车子去诊治病人，而劳工只能步行去上工？为何一个科学实验家能在一间温暖的室内消磨时间，而别人却要冒受风寒？为何一个赋有稀有才具的人可毋须躬操井臼？对这些问题，嫉妒找不到答案。

幸而人类天性中还有另一宗激情——钦佩——可以作为补偿。

凡祝望加增人类的幸福的人，就该祝望加增钦佩，减少嫉妒。

二、吴默朗、金剑译文
第六章嫉妒
在普通的体面妇女中，忌妒起着一种相当大的作用。

如果你正坐在地铁中，一位打扮入时的妇女正巧沿着车厢走过，这时请看其他妇女的眼光吧。

你会看见，每一个女人，除了那几个打扮更为入时的女人以外，都会用带着恶意的眼光看她，会绞尽脑汁地想法贬损她。

对流言蜚语的爱好就是这种普遍的恶意的表现；只要是有关别的女人的坏话，即便没有丝毫根据，也会马上被人相信。

一种高尚的道德也起着同样的作用：那些有机会去触犯这一道德的人被人忌妒，并且对他们的恶行的惩罚被认为是一种美德。

这种特殊形式的美德是对忌妒的一种奖掖。

然而，同样的情况确确实实也可以在男人中间看到，不同之处在于，女人把所有其他的女人都看作自己的竞争对手，而男人一般只对那些与自己同一个职业的男人有这种情感。

读者们，你们是否也曾如此冒失，以至于在一位艺术家面前称赞另一位艺术家？你是否曾经在一位政治家面前称赞与他同属一个党派的另一位政治家？你是否曾经在一位埃及学家面前称赞另一位埃及学家？如果你这么说过，那么十有八九，你会引起那种猜忌情感的爆发。

在莱布尼茨和惠更斯②的通信中，有一部分信对传闻的牛顿患精神病一事表示悲叹。

他们互相写道：“无与伦比的天才牛顿先生竟然失去理智，变得糊涂起来，这岂不令人伤感？”这两位著名的人土，在一封接一封的信中，显然是在幸灾乐祸同时掉下几滴鳄鱼泪来。

事实上，他们所假心假意为之哀叹的事情，根本没有发生，只不过是牛顿的少数古怪行为引起了这样
一些谣言。

在通常的人性的所有特点中，忌妒是一种最不幸的情绪。

不仅忌妒者希望别人不幸，只要不受惩罚，他就会付之行动，而且他自己也因忌妒而遭受不幸。

他不是从自己的所有物中引出快乐，而是从别人的所有物中引出痛苦。

只要能力允许，他就会设法剥夺别人的优点长处，仿佛这样干就能使他自己得到这些优点长处。

如果这种情感任其泛滥，它就会对任何美德。

甚至对最有用的特殊技巧的运用造成致命的伤害。

为什么一个医生应该坐汽车去看他的病人，而工人只能走路上班？为什么科学研究者可以在一间温暖的房子里度过他的时光，而别人都得面对大自然的狂风暴雨？为什么一个具有重大价值的非凡才能的人，就可以免去他日常繁杂的家务劳动？对这些问题，忌妒缄口不语。

不过，幸运的是，人性中有一种补偿性的情感，即羡慕情感。

无论谁，如果他想增进自己的幸福，就必须增加羡慕情感、消除忌妒情感。

Chapter 11: Zest (excerpt)
In this chapter I propose to deal with what seems to me the most universal and distinctive mark of happy men, namely zest. Perhaps the best way to understand what is meant by zest will be to consider the different ways in which men behave when they sit down to a meal. There are those to whom a meal is merely a bore; no matter how excellent the food may be, they feel that it is uninteresting. They have had excellent food before, probably at almost every meal they have eaten. They have never known what it was to go without a meal until hunger became a raging passion, but have come to regard meals as merely conventional occurrences, dictated by the fashions of the society in which they live. Like everything else, meals are tiresome, but it is no use to make a fuss, because nothing else will be less tiresome. Then there are the invalids who eat from a sense of duty, because the doctor has told them that it is necessary to take a little nourishment in order to keep up their strength. Then there are the epicures, who start hopefully, but find that nothing has been quite so well cooked as it ought to have been. Then there are the gormandisers, who fall upon their food with eager rapacity, eat too much, and grow plethoric and stertorous. Finally there are those who begin with a sound appetite, are glad of their food, eat until they have had enough, and then stop.
Those who are set down before the feast of life have similar attitudes towards the good things which it offers. The happy man corresponds to the last of our eaters. What hunger is in relation to food, zest is in relation to life. The man who is bored with his meals corresponds to the victim of Byronic unhappiness. The invalid who eats from a sense of duty corresponds to the ascetic, the gormandiser to the voluptuary. The epicure corresponds to the fastidious person who condemns half the pleasures of life as unaesthetic. Oddly enough, all these types, with the possible exception of the gormandiser, feel contempt for the man of healthy appetite and consider themselves his superior. It seems to them vulgar to enjoy food because you are hungry or to enjoy life because it offers a variety of interesting spectacles and surprising experiences. From the height of their disillusionment they look down upon those whom they despise as simple souls. For my part I have no sympathy with this outlook. All disenchantment is to me a malady, which, it is true, certain circumstances may render inevitable, but which none the less, when it occurs, is to be cured as soon as possible, not to be regarded as a higher form of wisdom.
Suppose one man likes strawberries and another does not; in what respect is the latter superior? There is no abstract and impersonal proof either that strawberries are good or that they
are not good. To the man who likes them they are good; to the man who dislikes them they are not. But the man who likes them has a pleasure which the other does not have; to that extent his life is more enjoyable and he is better adapted to the world in which both must live. What is true in this trivial instance is equally true in more important matters. The man who enjoys watching football is to that extent superior to the man who does not. The man who enjoys reading is still more superior to the man who does not, since opportunities for reading are more frequent than opportunities for watching football. The more things a man is interested in, the more opportunities of happiness he has, and the less he is at the mercy of fate, since if he loses one thing he can fall back upon another. Life is too short to be interested in everything, but it is good to be interested in as many things as are necessary to fill our days. We are all prone to the malady of the introvert, who, with the manifold spectacle of the world spread out before him, turns away and gazes only upon the emptiness within. But let us not imagine that there is anything grand about the introvert's unhappiness.
第十一章热情
1、傅雷译文：
在这一章里，我预备讨论我认为快乐人的最普通最显著的标记——兴致。

要懂得何谓兴致，最好是把人们入席用餐时的各种态度考察一下。

有些人把吃饭当作一件厌事；不问食物如何精美，他们总丝毫不感兴味。

从前他们就有过丰盛的饭食，或者几乎每顿都如此精美。

他们从未领略过没有饭吃而饿火中烧的滋味，却把吃饭看作纯粹的刻板文章，为社会习俗所规定的。

如一切旁的事情一样，吃饭是无聊的，但用不到因此而大惊小怪，因为比起旁的事情来，吃饭的纳闷是最轻的。

然后有些病人抱着责任的观念而进食，因为医生告诉他们，为保持体力起见必须吸收一些营养。

然后，有些享乐主义者，高高兴兴的开始，却发觉没有一件东西烹调得够精美。

然后有些老饕，贪得无厌的扑向食物，吃得太多，以致变得充血而大打其鼾。

最后，有些胃口正常的人，对于他们的食物很是满意，吃到足够时便停下。

凡是坐在人生的宴席之前的人，对人生供应的美好之物所取的各种态度，就像坐在饭桌前对食物所取的态度。

快乐的人相当于前面所讲的最后一种食客。

兴致之与人生正如饥饿之于食物。

觉得食物可厌的人，无异受浪漫底克忧郁侵蚀的人。

怀着责任心进食的人不啻禁欲主义者，饕餮之徒无殊纵欲主义者。

享乐主义者却或向一个吹毛求疵的人，把人生半数的乐事都斥为不够精美。

奇怪的是，所有这些典型的人物，除了老饕以外，都瞧不起一个胃口正常的人而自认为比他高一级。

在他们心目中，因为饥饿而有口赋之欲是鄙俗的，因人生有赏心悦目的景致，出乎意料的阅历而享受人生，也是不登大雅的。

他们在幻灭的高峰上，瞧不起那些他们视为愚蠢的灵魂。

以我个人来说，我对这种观点完全不表同情。

一切的心灰意懒，我都认为一种病，固然为有些情势所逼而无可避免，但只要它一出现，就该设法治疗而不当视为一种高级的智慧。

假定一个人喜欢杨梅而一个不喜欢；后者又在哪一点上优于前者呢？没有抽象和客观的证据可以说杨梅好或不好。

在喜欢的人，杨梅是好的；在不喜欢的人，杨梅是不好的。

但爱杨梅的人享有旁人所没有的一种乐趣；在这一点上他的生活更有趣味，对于世界也更适应。

在这个琐屑的例子上适用的原则，同样可适用于更重大的事。

以观看足球赛为乐的人，在这个限度以内要比无此兴趣的人为优胜。

以读书为乐的人要比不以此为乐的人要优胜得多，因为读书的机会较多于观足球赛的机会。

一个人感有兴趣的事情越多，快乐的机会也越多，而受命运播弄的可能性也越少，因若他失掉一样，还可亡羊补牢，转到另一样上去。

固然，生命太短促，不能对事事都感兴趣，但感到兴趣的事情总是多多益善，以便填补我们的日子。

我们却都有内省病的倾向，尽管世界上万千色相罗列眼底，总是掉首不顾而注视着内心的空
虚。

但切勿以为在内省病者的忧郁里面有何伟大之处。

二、吴默朗、金剑译文
第十一章热情
在本章内，我打算就我认为是幸福者最普遍、最显著的标志，即热情，展开讨论。

也许理解热情意味着什么的最佳途径是，观察人们坐下来吃饭时的各种不同的行为，对干一部分人来说，吃饭仅仅是一件厌烦的事情；不管食物如何精美，他们总是提不起兴致，他们吃过山珍海味，或许餐餐如此。

直到饥饿变成一种令人不可忍受的感情，他们是永不知道挨饿的滋味的。

但即使在这时，他们仍然把吃饭仅仅看作每天都要重复的刻板之事，这种事情只不过由他们生活于其中的社会作了规定。

像所有其它事情一样，吃饭令人厌烦，但抱怨是没有用处的，因为没有别的事情比它更少让人心烦。

接下来的一部分人是病人，他们吃饭是为了完成一项任务，因为医生告诉他们，为了恢复健康，进补些营养品是必需的。

还有一部分人则是美食家们，进餐前，他们怀着厚望，结果发现没有一道菜烧得是够格的。

还有一种饕餮之徒，他们饿鬼般地扑向食物，暴饮暴食，并且长得太胖，爱打呼略。

最后还有一种人，他们进餐前食欲旺盛，对眼前的食物心满意足，直吃到饱嗝连天，他们才会停下来。

在人生的宴席前，人们对生命所奉献的好东西也有着相同的态度。

幸福的人对应于最后一种进餐者。

热情与生活的关系，正如饥饿与食物的关系。

厌食者对应于苦行者，饕餮之徒与骄奢淫逸者呼应，而美食家则对应于爱挑剔者，后者将生活的一半乐趣指责为缺乏美感。

令人惊讶的是，也许除了饕餮之徒外，所有这些类型的人都看不起具有良好胃口的人，反而认为自己是优越的。

因为饥饿所以进食，或者因为生活绚丽多彩，乐趣无穷所以热爱生活，这对他们来说似乎俗不可耐，他们从自己的幻想的高峰俯瞰那些他们认为头脑简单的人，对他们予以鄙视。

我个人并不赞同这一观点。

对于我来说，从着魔状态中解脱出来意味着一种弊病，这种弊病，确实在某种环境中会不可避免地产生出来，但是不管如何，当它产生时，应该尽早地给以医治，而不应该把它作为智慧的更高形式。

如果某人喜欢草莓，而另一个则不喜欢，那么后者优越在什么地方呢？这里不存在草莓是否好坏的纯粹抽象以及非个人的证明，爱吃的人说它们味道好极了，不爱吃的人则说它们味同嚼蜡。

然而，爱吃草莓的人比不爱吃草莓的人多了一种快乐，就这点而言，前者的生活就多了乐趣，他更完美地适应了另一个人也得生活于其中的世界。

在这个小例子中是真实的东西，在更为重大的事情里也同样是真实的。

爱欣赏足球赛的人在这一方面就胜过不欣赏的人，而爱好读书的人则远胜于讨厌书本的人，因为，比起欣赏足球赛，读书带来的快乐机会要多得多。

一个人的兴趣越广泛，他拥有的快乐机会就越多，而受命运之神操纵的可能性也就越小，因为即使失去了某一种兴趣，他仍然可以转向另一种。

生命是短暂的，我们不可能事事都感兴趣，但对尽可能多的事物感兴趣总是一极好事，这些事物能令我们的岁月变得充实圆满。

我们都容易患内省者的弊病，世界向他呈现出万千姿态，他却把自己的思想专注于内心的空虚。

我们千万别把内省的忧郁看得过高。