How swiftly life passes here below! The first quarter of it is gone before we know how to use it; the last quarter finds us incapable of enjoying life. At first we do not know how to live; and when we know how to live it is too late. In the interval between these two useless extremes we waste three-fourths of our time sleeping, working, sorrowing, enduring restraint and every kind of suffering. Life is short, not so much because of the short time it lasts, but because we are allowed scarcely any time to enjoy it. In vain is there a long interval between the hour of death and that of birth; life is still too short, if this interval is not well spent.
在尘世的生活过得多快啊！我们还不知道怎么过时，生命的头四分之一已经过去；而最后四分之一的生命，我们却无力享受。一开始我们不知道如何生活；当我们学会生活时却为时已晚。而在这无用的生命两端之间，我们四分之三的时间都在睡觉、工作、悲伤、抑郁和各种苦痛之中消耗了。生命短暂，与其说是因为它持续时间之短，不如说是因为我们几乎没有工夫享受它的乐趣。死亡的时刻与出生的时刻之间固然相距极远，假如当中的时间没有好好地度过，生命仍然太短。
We are born, so to speak, twice over; born into existence, and born into life; born a human being, and born a man. Those who regard woman as an imperfect man are no doubt mistaken, but they have external resemblance on their side. Up to the age of puberty children of both sexes have little to distinguish them to the eye, the same face and form, the same complexion and voice, everything is the same; girls are children and boys are children; one name is enough for creatures so closely resembling one another. Males whose development is arrested preserve this resemblance all their lives; they are always big children; and women who never lose this resemblance seem in many respects never to be more than children.
可以说，我们诞生过两次；一次是为了存在，另一次是为了生活；一次是为了做人，另一次是为了做一个男人。一些人将女人视为不完美的男人，他们无疑是错了，但就男女外表的相似而言，他们是对的。在到达青春期之前，男孩和女孩在外表上几乎没有区别，他们的眼睛、面孔和肤色都是一样的；女孩子是孩子，男孩子也是孩子；一个名字对于区分两个如此相似的生命体来说已经足够。外部发展停滞的男人将一生保持这种样子；他们一直是大孩子；而女人由于从不会失去这种样子，从许多方面看上去似乎从未有过变化。
But, speaking generally, man is not meant to remain a child. He leaves childhood behind him at the time ordained by nature; and this critical moment, short enough in itself, has far-reaching consequences.
但是，总体而言，男人不会始终停留在孩子的状态。他在大自然所规定的时候就会脱去这种的状态；而这关键的时刻，尽管非常短暂，却有着深远的影响。
As the roaring of the waves precedes the tempest, so the murmur of rising passions announces this tumultuous change; a suppressed excitement warns us of the approaching danger. A change of temper, frequent outbreaks of anger, a perpetual stirring of the mind, make the child almost ungovernable. He becomes deaf to the voice he used to obey; he is a lion in a fever; he distrusts his keeper and refuses to be controlled.
就如在暴风雨之前海浪的咆哮，日益增长欲念之低语也宣告着这剧烈变化的到来；一种受到压制的骚动警示着我们危险即将到来。性格的变化，怒气的频发，心灵不断的扰动，都使得孩子几乎不受管教。他过去顺从的声音，现在他不听了；他成了发狂的狮子；他不相信他的饲养员，也不愿再受管束了。
With the moral symptoms of a changing temper there are perceptible changes in appearance. His countenance develops and takes the stamp of his character; the soft and sparse down upon his cheeks becomes darker and stiffer. His voice grows hoarse or rather he loses it altogether. He is neither a child nor a man and cannot speak like either of them. His eyes, those organs of the soul which till now were dumb, find speech and meaning; a kindling fire illumines them, there is still a sacred innocence in their ever brightening glance, but they have lost their first meaningless expression; he is already aware that they can say too much; he is beginning to learn to lower his eyes and blush, he is becoming sensitive, though he does not know what it is that he feels; he is uneasy without knowing why. All this may happen gradually and give you time enough; but if his keenness becomes impatience, his eagerness madness, if he is angry and sorry all in a moment, if he weeps without cause, if in the presence of objects which are beginning to be a source of danger his pulse quickens and his eyes sparkle, if he trembles when a woman's hand touches his, if he is troubled or timid in her presence, O Ulysses, wise Ulysses! have a care! The passages you closed with so much pains are open; the winds are unloosed; keep your hand upon the helm or all is lost.
随着性情改变的精神征兆出现，他外表上也存在着显著的变化。他的面容变化着，带有他性格的印记；他下腮上柔软稀疏的胡须也变得更黑更硬了。他的声音变得沙哑，或者说他的声音完全变了个样。他既不是一个孩子又不是一个男人，他发不出这两种人的声音了。他的双眼，灵魂的器官，之前是毫无表情的，如今能表达语言与感情了；燃烧的情感之火照亮了它们，它们闪亮的一瞥中仍存有一丝神圣的天真，但最初的空洞表情已荡然无存；他已经意识到他的眼睛可以传达一切了；他开始学着低垂他的眼睛，低头遮掩脸上的红晕了；他变得愈加敏感，尽管他不知道自己感受到的是什么；他感到不适，却不知道为什么。这一切可能发生得足够缓慢，让你有足够观察的时间；但假如他的热情变成不耐烦，他的渴望变成疯狂，如果他一时间既生气又懊悔，如果他没有来由地哭泣，如果在他觉得有危险的事物面前，他的脉搏便加快、眼神便炯炯发光，如果在一个女人的手碰到他的手时，他会颤抖，如果他在她的面前感到烦扰或羞怯，噢，尤利西斯，聪明的尤利西斯！要小心！你千辛万苦系紧的皮囊又打开了；风儿猛烈地吹起来了；牢牢把舵吧，否则一切都完了。
This is the second birth I spoke of; then it is that man really enters upon life; henceforth no human passion is a stranger to him. Our efforts so far have been child's play, now they are of the greatest importance. This period when education is usually finished is just the time to begin; but to explain this new plan properly, let us take up our story where we left it.
这就是我提到的第二次出生，就是在那时人才真正地开始生活；在这之后一切人类激情对他而言都不再稀奇。我们之前的付出的都是孩子们的游戏，而我们现在对他们的付出万分重要。教育通常在此时完成，而这一时期恰是教育真正开始的好时候；但为了将这一新计划解释清楚，让我们继续之前讲到的故事。
Our passions are the chief means of self-preservation; to try to destroy them is therefore as absurd as it is useless; this would be to overcome nature, to reshape God's handiwork. If God bade man annihilate the passions he has given him, God would bid him be and not be; He would contradict himself. He has never given such a foolish commandment, there is nothing like it written on the heart of man, and what God will have a man do, He does not leave to the words of another man. He speaks Himself; His words are written in the secret heart.
我们的欲念是我们维持自我的主要方式；试图摧毁它们的行为既可笑又徒劳；这就如征服自然，重塑上帝之工一般。如果上帝要求人根除祂赐给人的欲念，祂则是既希望人活着，又不希望人活着了；祂就会违背祂自己了。祂从未下过如此糊涂的指令，人的心灵中还从未记载过这样的事情；上帝要求一个人去做什么事，是不会吩咐另一个人去告诉那个人的。祂要自己告诉那个人；祂的话要写在那个人的心里。
Now I consider those who would prevent the birth of the passions almost as foolish as those who would destroy them, and those who think this has been my object hitherto are greatly mistaken.
所以，我认为那些想抑制欲念产生的人，跟想要铲除欲念的人一样傻，那些人认为这就是我迄今为止的目标，实际上他们大大误解了我的意思。
But should we reason rightly, if from the fact that passions are natural to man, we inferred that all the passions we feel in ourselves and behold in others are natural? Their source, indeed, is natural; but they have been swollen by a thousand other streams; they are a great river which is constantly growing, one in which we can scarcely find a single drop of the original stream. Our natural passions are few in number; they are the means to freedom, they tend to self-preservation. All those which enslave and destroy us have another source; nature does not bestow them on us; we seize on them in her despite.
如果我们根据欲念是人类天生的事实进行推断，我们能否推导出，我们自己身上感到的和在他人身上看到的一切欲念都是自然的呢？确实，它们的来源是自然的；但是它们由于成百上千条其他溪流而肿胀了；它们是不断成长的大河，我们从中几乎找不到一滴来自其源流的水了。我们自然的欲念数量上是很少的；它们是通往自由的途径，它们有助于我们保持生存。所有那些奴役我们、摧毁我们的欲念都另有其来源；自然并没有将其赋予我们；我们仍紧紧抓住它们，尽管这违背自然。
The origin of our passions, the root and spring of all the rest, the only one which is born with man, which never leaves him as long as he lives, is self-love; this passion is primitive, instinctive, it precedes all the rest, which are in a sense only modifications of it. In this sense, if you like, they are all natural. But most of these modifications are the result of external influences, without which they would never occur, and such modifications, far from being advantageous to us, are harmful. They change the original purpose and work against its end; then it is that man finds himself outside nature and at strife with himself.
我们欲望的源头，剩下一切欲念的根源，人们与生俱来且终生不离的唯一情感，就是自爱；这种情感是原始的、本能的，它先于其他任何情感，从某种意义上来讲，其他的情感仅仅是它的演变。从这个意义上来说，如果你认可的话，欲念都是自然的。但是这些演变都是外在影响的结果，没有这些外在的影响它们永不会发生；而这样的演变，不仅对我们无益，而且是有害的。它们改变最初的目的，违背自己的原理而活动；就是这样，人们发现自己脱离了自然、与自己斗争。
Self-love is always good, always in accordance with the order of nature. The preservation of our own life is specially entrusted to each one of us, and our first care is, and must be, to watch over our own life; and how can we continually watch over it, if we do not take the greatest interest in it?
自爱总是好的，总是符合自然规律。我们每个人都受到特别委托维持自己的生命，而我们首要关心的是，而且必须是照料自己的生活；而如果我们最感兴趣的不是自己的生活，又如何能一直照料它呢？
Self-preservation requires, therefore, that we shall love ourselves; we must love ourselves above everything, and it follows directly from this that we love what contributes to our preservation. Every child becomes fond of its nurse; Romulus must have loved the she-wolf who suckled him. At first this attachment is quite unconscious; the individual is attracted to that which contributes to his welfare and repelled by that which is harmful; this is merely blind instinct. What transforms this instinct into feeling, the liking into love, the aversion into hatred, is the evident intention of helping or hurting us. We do not become passionately attached to objects without feeling, which only follow the direction given them; but those from which we expect benefit or injury from their internal disposition, from their will, those we see acting freely for or against us, inspire us with like feelings to those they exhibit towards us. Something does us good, we seek after it; but we love the person who does us good; something harms us and we shrink from it, but we hate the person who tries to hurt us.
因此，为了自我维持，我们必须要爱自己；我们一定要爱自己过于爱其他任何事物，而紧接着这一情感，我们会爱有利于维持我们生存的事物。每个孩子都喜爱自己的奶妈；罗穆卢斯（注：战争之神玛尔斯之子）一定爱过给他喂过奶的母狼。一开始这种恋慕是无意识的；每个人都喜欢对自己有益处的，讨厌对自己有损害的；这是一种盲目的本能。将这种本能转化为感情，喜欢转化为爱，厌恶转化为恨，是明显企图帮助抑或伤害我们。我们不会疯狂地迷恋无感情的事物，它们只会听从收到的指示；但那些能让我们从他们的内在感情和意志中期待受益或受到伤害的人中，那些我们见到的自由地支持或反对我们的人，激励我们发出与他们对我们的感情一般相似的感情。对我们有好处的事物，我们追随它；由此我们爱对我们好的人；对我们有害的事物，我们远离它；由此我们讨厌试图伤害我们的人。
The child's first sentiment is self-love, his second, which is derived from it, is love of those about him; for in his present state of weakness he is only aware of people through the help and attention received from them. At first his affection for his nurse and his governess is mere habit. He seeks them because he needs them and because he is happy when they are there; it is rather perception than kindly feeling. It takes a long time to discover not merely that they are useful to him, but that they desire to be useful to him, and then it is that he begins to love them.
孩子们的第一种情感是自爱，第二种由自爱衍生出来的感情是爱他身边的事物；由于他当前软弱的现状，他只会注意到帮助和关心他的人。一开始他对自己的保姆和家庭教师的喜爱仅仅是一种习惯。他追寻她们，因为他需要她们，他因她们的同在而开心；这是一种观念，而非一种亲切的感觉。她们于他有益，不仅如此，她们渴望于他有益，发现这一点需要很长时间，而发现这一点之后他才开始爱上她们。
So a child is naturally disposed to kindly feeling because he sees that every one about him is inclined to help him, and from this experience he gets the habit of a kindly feeling towards his species; but with the expansion of his relations, his needs, his dependence, active or passive, the consciousness of his relations to others is awakened, and leads to the sense of duties and preferences. Then the child becomes masterful, jealous, deceitful, and vindictive. If he is not compelled to obedience, when he does not see the usefulness of what he is told to do, he attributes it to caprice, to an intention of tormenting him, and he rebels. If people give in to him, as soon as anything opposes him he regards it as rebellion, as a determination to resist him; he beats the chair or table for disobeying him. Self-love, which concerns itself only with ourselves, is content to satisfy our own needs; but selfishness, which is always comparing self with others, is never satisfied and never can be; for this feeling, which prefers ourselves to others, requires that they should prefer us to themselves, which is impossible. Thus the tender and gentle passions spring from self-love, while the hateful and angry passions spring from selfishness. So it is the fewness of his needs, the narrow limits within which he can compare himself with others, that makes a man really good; what makes him really bad is a multiplicity of needs and dependence on the opinions of others. It is easy to see how we can apply this principle and guide every passion of children and men towards good or evil. True, man cannot always live alone, and it will be hard therefore to remain good; and this difficulty will increase of necessity as his relations with others are extended. For this reason, above all, the dangers of social life demand that the necessary skill and care shall be devoted to guarding the human heart against the depravity which springs from fresh needs.
所以一个孩子会自然地倾向于示好，因为他发现每个跟他身边的人都愿意帮助他，从这种经验中他便养成向他同类的示好的习惯；然而，随着他的关系网的扩大，他的需要、依赖、主动或被动、对与他人关系的意识都复苏了，从而使他产生责任感与倾向性。接着，这个孩子就变得专横、嫉妒心强、爱撒谎和有报复心。如果他没有被强迫去服从，当他没有认识到让他去做的事的益处时，他会认为我们是随意而为，是有意折磨他，于是他便反抗。如果人们对他屈服，任何事一不顺他的意，他就会将其看作反抗，看作决心与他抗争；他会猛击桌椅，因为它们不听从他。自爱——只关心自我，在我们的需要得到满足时便知足了；而自私——总是将自己与他人相比较，从未得到满足也永不会满足；对这种爱自己过于爱他人的情感来说，需要他人爱我们胜过于爱他们自己，而这是不可能的。因此温柔敦厚的情感源于自爱，而咬牙切齿、愤愤不平的情感则来自于自私。所以，要使一个人真正成为好人，就必须使他的需要少，而且不能凡事将自己与他人相比较；过多的需要和对他人意见的依赖会使一个人变坏。如何运用这一原则以及如何引导孩子和成人的每种情感趋于好坏其实很简单。的确，人们不能一直独自生活，因此也很难一直做好人；而随着他们利害关系的增加，做好人的难度也随之增大。由此，首先，社会生活的危险需要人们将必要的技巧与关心放在护卫人心、*制抵**新的欲望所带来的堕落上。
Man's proper study is that of his relation to his environment. So long as he only knows that environment through his physical nature, he should study himself in relation to things; this is the business of his childhood; when he begins to be aware of his moral nature, he should study himself in relation to his fellow-men; this is the business of his whole life, and we have now reached the time when that study should be begun.
人类研究的适宜对象就是人与所在环境的关系。在他只能通过他的生理性质了解周围的环境的时候，他就应在与其他事物的关系中研究自己；这就是他童年应做的研究；当人开始意识到他的精神之存在的时候，他就应在与他的同胞的关系中研究自己；这就是他一生应做的研究；而我们现在到了应该开始这项研究的时候了。
As soon as a man needs a companion he is no longer an isolated creature, his heart is no longer alone. All his relations with his species, all the affections of his heart, come into being along with this. His first passion soon arouses the rest.
只要一个人觉得需要陪伴时，他就不再是孤单的生物了，他的心也不再孤单了。所有他与他人的关系，所有他心所喜爱的，都与这一起诞生。他的第一个欲念很快生发了其他欲念。
The direction of the instinct is uncertain. One sex is attracted by the other; that is the impulse of nature. Choice, preferences, individual likings, are the work of reason, prejudice, and habit; time and knowledge are required to make us capable of love; we do not love without reasoning or prefer without comparison. These judgments are none the less real, although they are formed unconsciously. True love, whatever you may say, will always be held in honour by mankind; for although its impulses lead us astray, although it does not bar the door of the heart to certain detestable qualities, although it even gives rise to these, yet it always presupposes certain worthy characteristics, without which we should be incapable of love. This choice, which is supposed to be contrary to reason, really springs from reason. We say Love is blind because his eyes are better than ours, and he perceives relations which we cannot discern. All women would be alike to a man who had no idea of virtue or beauty, and the first comer would always be the most charming. Love does not spring from nature, far from it; it is the curb and law of her desires; it is love that makes one sex indifferent to the other, the loved one alone excepted.
这个本能的发展方向是难以确定的。一种性别的人被另一种性别的人吸引；这是天性推动的结果。选择、倾向、个人喜好，都是理智、偏见和习惯的结果；要使我们有爱的能力，需要时间和知识；我们不会没有理由地爱抑或不带比较地偏爱。尽管这些判断无意识地形成，但它们依然是真实的。真爱，不论你怎么说，总是受人尊敬的；因为尽管爱驱使我们走向歧路，尽管爱没有向某些可恨的特性闩上心门，尽管爱甚至产生这些可恨的特性，它却总带有某些有价值的特性，没有这些特性我们无法去爱。这个选择，理应与理性相悖，却真实地源于理性。我们说爱情是盲目的因为它的视力比我们的更好，它能看到我们不能看不到的关系。对一个丝毫没有道德观或审美观的男人来说，所有女人都是一样的，他遇见的第一个女人总是最富魅力的。爱不仅不源于天性，而且它还辖制着自然欲望的发展；正是爱让一种性别的人漠视除了被爱的对象以外的另一种性别的人。
We wish to inspire the preference we feel; love must be mutual. To be loved we must be worthy of love; to be preferred we must be more worthy than the rest, at least in the eyes of our beloved. Hence we begin to look around among our fellows; we begin to compare ourselves with them, there is emulation, rivalry, and jealousy. A heart full to overflowing loves to make itself known; from the need of a mistress there soon springs the need of a friend He who feels how sweet it is to be loved, desires to be loved by everybody; and there could be no preferences if there were not many that fail to find satisfaction. With love and friendship there begin dissensions, enmity, and hatred. I behold deference to other people's opinions enthroned among all these divers passions, and foolish mortals, enslaved by her power, base their very existence merely on what other people think.
我们喜爱什么，我们就想得到什么，而爱应当是相互的。我们必须值得爱才能被爱；至少在我们所爱的人眼中，我们必须比其他人更有价值才能被偏爱。因此我们开始观察我们的周围的人；我们开始将自己与他们比较，仿效、竞争、嫉妒就此产生。充盈着爱的心乐于使自己广为人知；对情人的需要很快会生发对朋友的需求；感到被爱的甜蜜的人，渴望受到每个人的爱；假若没有那么多被爱的不满足，就不会产生偏爱。随着爱情和友谊的产生，纷争、仇恨与憎恶也产生了。在各种各样的欲念中，我看到人们对他人意见的尊崇宛如一个宝座，愚蠢的人类被她的力量所俘虏，只按照他人的意见去生活。
Expand these ideas and you will see where we get that form of selfishness which we call natural selfishness, and how selfishness ceases to be a simple feeling and becomes pride in great minds, vanity in little ones, and in both feeds continually at our neighbour's cost. Passions of this kind, not having any germ in the child's heart, cannot spring up in it of themselves; it is we who sow the seeds, and they never take root unless by our fault. Not so with the young man; they will find an entrance in spite of us. It is therefore time to change our methods.
对这些观点加以扩充，你就会发现我们所称为的“天然的自私”的形式，以及自私是如何不再是一种简单的情感，而演变成伟人的骄傲、小人的虚荣的，骄傲和虚荣都不断以损人利己来供养自己。这种欲念，在孩子心中没有任何根源，它们无法自己从心里产生；是我们撒播了它的种子，而且除非是我们犯错，否则它们永远不会生根。对青年人来说却不是这样；不论我们怎样努力，这些欲念仍会在他心中产生。因此是时候改变我们的方法了。
Let us begin with some considerations of importance with regard to the critical stage under discussion. The change from childhood to puberty is not so clearly determined by nature but that it varies according to individual temperament and racial conditions. Everybody knows the differences which have been observed with regard to this between hot and cold countries, and every one sees that ardent temperaments mature earlier than others; but we may be mistaken as to the causes, and we may often attribute to physical causes what is really due to moral: this is one of the commonest errors in the philosophy of our times. The teaching of nature comes slowly; man's lessons are mostly premature. In the former case, the senses kindle the imagination, in the latter the imagination kindles the senses; it gives them a precocious activity which cannot fail to enervate the individual and, in the long run, the race. It is a more general and more trustworthy fact than that of climatic influences, that puberty and sexual power is always more precocious among educated and civilised races, than among the ignorant and barbarous.[1_1] Children are preternaturally quick to discern immoral habits under the cloak of decency with which they are concealed. The prim speech imposed upon them, the lessons in good behaviour, the veil of mystery you profess to hang before their eyes, serve but to stimulate their curiosity. It is plain, from the way you set about it, that they are meant to learn what you profess to conceal; and of all you teach them this is most quickly assimilated.
让我们首先就所探讨的紧要阶段谈一些重要问题。天性没有清楚地决定从童年到青春期的改变，这种改变根据个人性格和种族条件而变化。人人都知道，在这一点上，炎热或寒冷的国家差别显著，人人也都明白性格热情者较他人更早熟；但是，我们可能弄错了原因，可能经常将其实出于精神的原因诉诸于物质的原因：这是当代的哲学中最常见的错误之一。自然的教学是缓慢的；人们的教学却大多进行得过早。前者，是感官唤醒想象，而后者，是想象唤醒感官；这使得他们的行动过早成熟，必定会削弱个人的能力，长期以往，则会贻害整个种族。那些受过教育的更先进的种族比无知的野蛮的种族在青春期和性能力方面总是更加早熟的这一观点，较气候影响来说是更广泛被接受和值得信任的事实[2_1]。孩子们在庄重的披风下觉察被遮掩的不良风俗时异常地聪敏。人们教导他们的端庄的话，灌输他们要老实做人的教训，在他们眼前盖上的神秘的面纱，反而激起了他们的好奇心。显而易见，按照你所采取的方法，你隐藏什么，反而教他们知道什么；你教他们的所有东西中，这是最快被掌握的。
Consult experience and you will find how far this foolish method hastens the work of nature and ruins the character. This is one of the chief causes of physical degeneration in our towns. The young people, prematurely exhausted, remain small, puny, and misshapen, they grow old instead of growing up, like a vine forced to bear fruit in spring, which fades and dies before autumn.
从经验中你就会得知这个愚蠢的方法在什么程度上加速了自然的进程、毁坏了孩子的气质。这就是城镇人口减少的主要原因之一。年轻人，过早地耗尽了精力，因而成长得娇小、瘦弱、发育不健全，他们在衰老却没有长大，如同葡萄在春天被催着长出果实，最终还没到秋天就枯萎死去。
To know how far a happy ignorance may prolong the innocence of children, you must live among rude and simple people. It is a sight both touching and amusing to see both sexes, left to the protection of their own hearts, continuing the sports of childhood in the flower of youth and beauty, showing by their very familiarity the purity of their pleasures. When at length those delightful young people marry, they bestow on each other the first fruits of their person, and are all the dearer therefore. Swarms of strong and healthy children are the pledges of a union which nothing can change, and the fruit of the virtue of their early years.
一定要在一群粗豪简单的人群中生活过，才能了解快乐而又无知的生活可以使孩子们的天真无邪延续多长时间。看见男孩女孩心灵那样坦诚地在年轻貌美的时候继续着孩童时的游戏，看见他们在彼此亲热中流露出纯洁的快乐之情，真是又触动人心又引人发笑。当这些快乐的年轻人最终喜结连理，彼此将自己初熟的精华给对方的时候，他们就比以往更加恩爱了。成群强壮健康的孩子，就是什么也不能改变的这样结合的保证，这是他们年轻时美好德行的果实。
If the age at which a man becomes conscious of his sex is deferred as much by the effects of education as by the action of nature, it follows that this age may be hastened or retarded according to the way in which the child is brought up; and if the body gains or loses strength in proportion as its development is accelerated or retarded, it also follows that the more we try to retard it the stronger and more vigorous will the young man be. I am still speaking of purely physical consequences; you will soon see that this is not all.
如果人获得性知识的年龄随着教育的效果和自然的行为的不同而不同，那么根据我们抚养孩子的方法，这一年龄可能被加快或延迟；如果身体获得或者失去的力量与它发展是加速还是延迟成比例，那么我们越是试图延迟它，年轻人就越是会变得生龙活虎、体格强健。我现在所谈的纯粹是对身体的影响；你很快就会发现这些影响远不止于此。
From these considerations I arrive at the solution of the question so often discussed—Should we enlighten children at an early period as to the objects of their curiosity, or is it better to put them off with decent shams? I think we need do neither. In the first place, this curiosity will not arise unless we give it a chance. We must therefore take care not to give it an opportunity. In the next place, questions one is not obliged to answer do not compel us to deceive those who ask them; it is better to bid the child hold his tongue than to tell him a lie. He will not be greatly surprised at this treatment if you have already accustomed him to it in matters of no importance. Lastly, if you decide to answer his questions, let it be with the greatest plainness, without mystery or confusion, without a smile. It is much less dangerous to satisfy a child's curiosity than to stimulate it.
从这些思考中我得出对这一经常讨论的问题的解决办法——我们究竟应该趁早向孩子们阐明他们好奇的事情呢，还是用得体的谎言敷衍过去更好呢？我认为这些我们都不应该做。首先，除非我们给好奇心机会，否则它是不会产生的。因此我们一定要小心，不要给好奇心产生的机会。其次，碰到不是非回答不可的问题时，我们不要欺骗提问题的人；宁可不让孩子提问也不要欺骗他。如果你已经让他习惯对于不重要的问题不予回答，他是不会因为受到这样的待遇而大为惊讶的。最后，如果你决心要回答他的问题，那么就用最直白的语言回答，不要留下任何模棱两可或令人疑惑之处，也不要笑。满足一个孩子的好奇心，远没有激起孩子的好奇心危险。
Let your answers be always grave, brief, decided, and without trace of hesitation. I need not add that they should be true. We cannot teach children the danger of telling lies to men without realising, on the man's part, the danger of telling lies to children. A single untruth on the part of the master will destroy the results of his education.
让你的回答总是谨慎、简洁而又坚定，不留下一丝犹豫。它们一定要是真话这一点，我自不用多说。如果成人没有意识到对孩子撒谎的危害，就不能教导孩子们了解对大人撒谎的害处。老师只要有一次小小的谎言就足以摧毁他全部的教育成果。
Complete ignorance with regard to certain matters is perhaps the best thing for children; but let them learn very early what it is impossible to conceal from them permanently. Either their curiosity must never be aroused, or it must be satisfied before the age when it becomes a source of danger. Your conduct towards your pupil in this respect depends greatly on his individual circumstances, the society in which he moves, the position in which he may find himself, etc. Nothing must be left to chance; and if you are not sure of keeping him in ignorance of the difference between the sexes till he is sixteen, take care you teach him before he is ten.
对于某些事情完全的无知也许是对孩子最好的事；但要让他们很早就学习不可能永远瞒着他们的事情。要么永远不激起他们的好奇心，要么早在它成为一种危险的来源的年龄之前就满足它。由此看来，你对学生的言行很大程度决定于他个人的情况、他所生活的社会、他自己的定位，等等。不要对任何事存有侥幸；只要你不确定自己能让他在十六岁之前都分不清楚男女之间的差别，就在他十岁之前注意教导他这些。
I do not like people to be too fastidious in speaking with children, nor should they go out of their way to avoid calling a spade a spade; they are always found out if they do. Good manners in this respect are always perfectly simple; but an imagination soiled by vice makes the ear over-sensitive and compels us to be constantly refining our expressions. Plain words do not matter; it is lascivious ideas which must be avoided.
我不喜欢人们在跟孩子们交流时过于讲究，也不认为他们在应该实话实说时拐弯抹角；他们这么做总是会被发现的。由此，好的举止就是极度简单；但是被恶习污染了的想象使得耳朵过于敏感，也总是促使我们不断地纠正自己的措辞。直白的语言无伤大雅；必须杜绝的是淫荡的想法。
Although modesty is natural to man, it is not natural to children. Modesty only begins with the knowledge of evil; and how should children without this knowledge of evil have the feeling which results from it? To give them lessons in modesty and good conduct is to teach them that there are things shameful and wicked, and to give them a secret wish to know what these things are. Sooner or later they will find out, and the first spark which touches the imagination will certainly hasten the awakening of the senses. Blushes are the sign of guilt; true innocence is ashamed of nothing.
尽管行为端正对于人来说是自然的，但对孩子们来说，这是不自然的。行为端正只在有了对于邪恶的知识之后才产生；那么还没有邪恶的知识的孩子们，又怎能有它所带来的端正行为呢？要教导他们行为端正、为人正直，就需要教导他们有可耻的、不道德的事情，并秘密地希望他们知道这些事情是什么。他们早晚会明白，而最初的火花首次触发想象后，必定会加快其他感官的觉醒。脸红是罪行的标志；真正的清白是没什么好感到羞耻的。
Children have not the same desires as men; but they are subject like them to the same disagreeable needs which offend the senses, and by this means they may receive the same lessons in propriety. Follow the mind of nature which has located in the same place the organs of secret pleasures and those of disgusting needs; she teaches us the same precautions at different ages, sometimes by means of one idea and sometimes by another; to the man through modesty, to the child through cleanliness.
孩子们没有成年人一样的欲望；但是他们也会像他们一样，容易对同样羞耻的需要屈服，这些需要是伤害感官的，因此，他们也可以受到同样针对这种行为的良好教育。顺应天性，她把秘密的愉悦的器官和恶心的欲望的器官放在同一个地方；她有时通过一种想法，有时又通过另一种想法，在不同的年纪教导我们要同样地谨慎；她教男人要行为端正，教孩子要持守清洁。
I can only find one satisfactory way of preserving the child's innocence, to surround him by those who respect and love him. Without this all our efforts to keep him in ignorance fail sooner or later; a smile, a wink, a careless gesture tells him all we sought to hide; it is enough to teach him to perceive that there is something we want to hide from him. The delicate phrases and expressions employed by persons of politeness assume a knowledge which children ought not to possess, and they are quite out of place with them, but when we truly respect the child's innocence we easily find in talking to him the simple phrases which befit him. There is a certain directness of speech which is suitable and pleasing to innocence; this is the right tone to adopt in order to turn the child from dangerous curiosity. By speaking simply to him about everything you do not let him suspect there is anything left unsaid. By connecting coarse words with the unpleasant ideas which belong to them, you quench the first spark of imagination; you do not forbid the child to say these words or to form these ideas; but without his knowing it you make him unwilling to recall them. And how much confusion is spared to those who speaking from the heart always say the right thing, and say it as they themselves have felt it!
我只能找到一种方法，能令人满意地保存孩子们的单纯，那就是让尊敬和爱他的人围绕着他。若不这样，我们一切让他保持单纯的努力，不久后都会付诸东流；一个微笑、一个眨眼、一个无心的动作就告诉了他我们想要隐藏的一切、就足以让他意识到我们想要对他隐瞒些什么了。彬彬有礼的人使用的华丽辞藻和表达都带有孩子们不应该具备的一种知识，他们与这些知识很不相称，但当我们真正尊重孩子们的天真时，我们很容易用适合他们的简单语言跟他们交谈。有一些直率的语言是适合对天真的孩子们说的，也是让他们愉悦的；这才是应该采取的正确语调，为了将孩子们从危险的好奇心中转回。简单地跟他讲所有的事，就不会令他怀疑有任何事情还留着没有对他讲。通过将粗俗语言和属于它们的下流想法联系起来，你会扑灭想象最初的火花；不要禁止孩子说这些话或形成这些想法；但是要让他不知不觉间，不愿意回忆起这些事物。对于那些从心里始终只说应该说的话、想什么就说什么的人来说，有多少的疑虑就这么打消了啊！
“Where do little children come from?” This is an embarrassing question, which occurs very naturally to children, one which foolishly or wisely answered may decide their health and their morals for life. The quickest way for a mother to escape from it without deceiving her son is to tell him to hold his tongue. That will serve its turn if he has always been accustomed to it in matters of no importance, and if he does not suspect some mystery from this new way of speaking. But the mother rarely stops there. “It is the married people's secret,” she will say, “little boys should not be so curious.” That is all very well so far as the mother is concerned, but she may be sure that the little boy, piqued by her scornful manner, will not rest till he has found out the married people's secret, which will very soon be the case.
“小孩子是从哪里来的？”孩子们自然而然地产生这个令人尴尬的问题，对这个问题的智慧或者愚蠢的回答可能决定了孩子们是否健康以及他们生活是否道德。对一个母亲来说，不欺骗孩子就能逃避这个问题的最快的方法，就是告诉他保持安静。假如他总是习惯问不重要的问题时遭到这样的对待并不怀疑这种新的回答方式，这么做会有用的。然而母亲很少会就此打住。“这是结了婚的人们的秘密，”她会说，“小男孩不应该这么好奇。”就母亲所知目前回答一切良好，但是她也许确定无疑，这个被她轻蔑举止激怒的男孩，在找到结婚的人们的秘密之前是不会放弃的，事实很快也会如此。
Let me tell you a very different answer which I heard given to the same question, one which made all the more impression on me, coming, as it did, from a woman, modest in speech and behaviour, but one who was able on occasion, for the welfare of her child and for the cause of virtue, to cast aside the false fear of blame and the silly jests of the foolish. Not long before the child had passed a small stone which had torn the passage, but the trouble was over and forgotten. “Mamma,” said the eager child, “where do little children come from?” “My child,” replied his mother without hesitation, “women pass them with pains that sometimes cost their life.” Let fools laugh and silly people be shocked; but let the wise inquire if it is possible to find a wiser answer and one which would better serve its purpose.
让我告诉你我听到的对于同样的问题的一个非常不同的回答，这个回答令我印象深刻，也确实来自一个言行谦逊的妇女，但是更令我印象深刻的是，她能为了孩子的福祉以及美德的原因，在这样的场合，消除无谓的对他人责难的恐惧，也不说笨蛋愚蠢的玩笑话。不久之前，这个孩子的小便中撒出一个小小的硬东西，把他的尿道也弄破了，但是这事过去了便被遗忘了。“妈妈，”这个热心的孩子说道，“小孩子是哪里来的？”他的母亲毫不犹豫地回答道：“孩子，他们是女人从肚子里屙出来的，屙的时候痛到几乎命都要没有了。”让傻瓜们笑吧，让愚蠢的人们震惊吧；但让那些智者问问，能否找到一个能更好达到目的的、更智慧的回答？
In the first place the thought of a need of nature with which the child is well acquainted turns his thoughts from the idea of a mysterious process. The accompanying ideas of pain and death cover it with a veil of sadness which deadens the imagination and suppresses curiosity; everything leads the mind to the results, not the causes, of child-birth. This is the information to which this answer leads. If the repugnance inspired by this answer should permit the child to inquire further, his thoughts are turned to the infirmities of human nature, disgusting things, images of pain. What chance is there for any stimulation of desire in such a conversation? And yet you see there is no departure from truth, no need to deceive the scholar in order to teach him.
首先，这个孩子所熟知的自然需要的观念，这种观念会让孩子不再认为生孩子是一件很神秘的事情。随之而来的有关痛苦与死亡的想法将其罩上了一层忧伤的面纱，让想象力衰亡、好奇心止息；这一切都让孩子的思想与出生的结果而非原因联系起来。这就是这个回答引出的信息。假如由这个回答生发出的厌恶使孩子问得更深入，他就会转而想到人性的种种软弱、恶心的事情和痛苦的场景。这样的对话怎么会有机会激起欲望呢？然而，你看，这样的回答没有与真理相悖，也没有必要为了教导这个学生而欺瞒他。
Your children read; in the course of their reading they meet with things they would never have known without reading. Are they students, their imagination is stimulated and quickened in the silence of the study. Do they move in the world of society, they hear a strange jargon, they see conduct which makes a great impression on them; they have been told so continually that they are men that in everything men do in their presence they at once try to find how that will suit themselves; the conduct of others must indeed serve as their pattern when the opinions of others are their law. Servants, dependent on them, and therefore anxious to please them, flatter them at the expense of their morals; giggling governesses say things to the four-year-old child which the most shameless woman would not dare to say to them at fifteen. They soon forget what they said, but the child has not forgotten what he heard. Loose conversation prepares the way for licentious conduct; the child is debauched by the cunning lacquey, and the secret of the one guarantees the secret of the other.
你的孩子们阅读；在阅读的过程中他们会碰到若非通过阅读永远也不会碰到的事情。作为学生，他们的想象在安静的学习中被激发、加快。他们进入社会生活时，会听到奇怪的行话，会看到让他们印象深刻的行为；他们一直被灌输着他们已经长大成人的观念，因而在他们看到的大人做的所有事情上，他们都会立刻试图知道他们怎样才可以这么做；既然他人的话成为了他们必须遵循的律法，他人的行为也必须作为他们效法的榜样。奴仆，依赖着他们，也因而渴望着要取悦他们，不惜违背道德去奉承他们；女家庭教师，咯咯地笑着，对四岁的孩子说着最无耻的女子在她们十五岁时也不敢说的话。她们很快就忘了自己说了什么，但是孩子却没有忘记他听到了什么。随意的交谈为淫荡的行为铺设了道路；孩子被狡猾的仆人带坏了，一个秘密又必然地导致另一个秘密的产生。
The child brought up in accordance with his age is alone. He knows no attachment but that of habit, he loves his sister like his watch, and his friend like his dog. He is unconscious of his sex and his species; men and women are alike unknown; he does not connect their sayings and doings with himself, he neither sees nor hears, or he pays no heed to them; he is no more concerned with their talk than their actions; he has nothing to do with it. This is no artificial error induced by our method, it is the ignorance of nature. The time is at hand when that same nature will take care to enlighten her pupil, and then only does she make him capable of profiting by the lessons without danger. This is our principle; the details of its rules are outside my subject; and the means I suggest with regard to other matters will still serve to illustrate this.
成长与年龄相适应的孩子是孤独的。他不知道依恋，只知道是习惯，他喜爱自己的手表一般地爱着自己的姐妹，喜欢自己的小狗一般喜欢着自己的朋友。他没有性别和物种的意识；男人和女人是一样的未知；他不会把他们的言行与自己联系起来，他既不看也不听，他也不在意他们；他对他们的对话与行为一样不感兴趣；他将自己置身事外。这不是我们的方法导致的人为错误，这是来自天性的无知。当同样的天性会启蒙老师的学生时，时间掌握在她的手中，也只有那时她能让孩子在课程中获益却不带有任何危险。这是我们的原则；它的规范细节则在我的主题之外；我提议的与它有关的其他方法也仍将表明这一点。
Do you wish to establish law and order among the rising passions, prolong the period of their development, so that they may have time to find their proper place as they arise. Then they are controlled by nature herself, not by man; your task is merely to leave it in her hands. If your pupil were alone, you would have nothing to do; but everything about him enflames his imagination. He is swept along on the torrent of conventional ideas; to rescue him you must urge him in the opposite direction. Imagination must be curbed by feeling and reason must silence the voice of conventionality. Sensibility is the source of all the passions, imagination determines their course. Every creature who is aware of his relations must be disturbed by changes in these relations and when he imagines or fancies he imagines others better adapted to his nature. It is the errors of the imagination which transmute into vices the passions of finite beings, of angels even, if indeed they have passions; for they must needs know the nature of every creature to realise what relations are best adapted to themselves.
假如你希望给日益增长的欲念建立次序和规律，就要延长它们的发展所用的时间，因此它们才可能有时间找到它们合适的次序。然后它们就受到自然的控制，而非人类的控制；你的任务仅仅是让它留在自然管辖之下。如果你的学生独自一人，你也会无事可做；但一切与他有关的事都点燃着他的想象。他被传统观念的洪流冲走；想救他，你必须使他往反方向前进。一定要用感觉去约束想象力，用理智压抑传统之声。敏感是一切情感的源头，想象力决定了它们的路径。每一个能感知自己的关系的人一定会因关系的改变而心烦，当他想象或幻想时他会将他人想象为更顺应自己的本性。将有限之人的感情变成种种邪恶的，是想象的错误，如果天使也有感情，想象的错误甚至能将它们的感情变成邪恶；因为他们必须知道每种生物的天性才能意识到什么样的关系是最适合他们的。
This is the sum of human wisdom with regard to the use of the passions. First, to be conscious of the true relations of man both in the species and the individual; second, to control all the affections in accordance with these relations.
这就是对如何使用感情的人类智慧的总结。首先，既要从物种又要从个体的角度认识人类真正的关系；第二，根据这些关系节制一切感情。
But is man in a position to control his affections according to such and such relations? No doubt he is, if he is able to fix his imagination on this or that object, or to form this or that habit. Moreover, we are not so much concerned with what a man can do for himself, as with what we can do for our pupil through our choice of the circumstances in which he shall be placed. To show the means by which he may be kept in the path of nature is to show plainly enough how he might stray from that path.
但是人类是否能根据这样那样的关系去控制他自己的感情呢？无疑人类是的，假如他能把想象集中在这件或那件事上或者形成这样那样的习惯的话。此外，现在我们的重点不在于一个人能如何教育自己，而在于我们能怎样在我们所选择的学生所处的环境中教育他们。阐明他能怎样遵守这一自然秩序，就能足够清楚地阐释他能怎样脱离这一秩序。
So long as his consciousness is confined to himself there is no morality in his actions; it is only when it begins to extend beyond himself that he forms first the sentiments and then the ideas of good and ill, which make him indeed a man, and an integral part of his species. To begin with we must therefore confine our observations to this point.
只要他的意识还受到他自己的限制，他的行为就无道德可言；只有当意识开始成长，超越他自己时，他才首先形成感觉，然后形成让他真正成为男人的善恶的思想、那作为人所不可缺少的一部分。因此我们必须首先阐述这一点上我们的观点。
These observations are difficult to make, for we must reject the examples before our eyes, and seek out those in which the successive developments follow the order of nature.
阐述很困难，因为我们必须拒绝就在我们眼前的例子，并找出那些顺应自然秩序的连续发展的事例。
A child sophisticated, polished, and civilised, who is only awaiting the power to put into practice the precocious instruction he has received, is never mistaken with regard to the time when this power is acquired. Far from awaiting it, he accelerates it; he stirs his blood to a premature ferment; he knows what should be the object of his desires long before those desires are experienced. It is not nature which stimulates him; it is he who forces the hand of nature; she has nothing to teach him when he becomes a man; he was a man in thought long before he was a man in reality.
一个成熟的受到过打磨与教育的孩子，只要他一有能力，就要把幼年就受到的教育付诸于实践，对于这种能力何时获得他是永远不会搞错的。他绝不等待，甚至加快进程；他使他的血液还没有成熟就开始沸腾；早在实现欲望之前，他就知道他欲望的目标应该是什么。不是自然激励着他；是他，在加速着自然之手；到他成为一个男人时，自然没有什么要教他的了；早在他成为现实中的男人以前，他思想上已经是个男人了。
The true course of nature is slower and more gradual. Little by little the blood grows warmer, the faculties expand, the character is formed. The wise workman who directs the process is careful to perfect every tool before he puts it to use; the first desires are preceded by a long period of unrest, they are deceived by a prolonged ignorance, they know not what they want. The blood ferments and bubbles; overflowing vitality seeks to extend its sphere. The eye grows brighter and surveys others, we begin to be interested in those about us, we begin to feel that we are not meant to live alone; thus the heart is thrown open to human affection, and becomes capable of attachment.
自然真正的进程是比较缓慢地逐渐前进的。血液一点一点地开始沸腾，心思一点点地细密，性格一点点地形成。管理工厂的聪明工匠会细心地打磨他将使用的每一个工具；在产生最初的欲望以前，他们有一段很长的焦虑不安的时期，他们被延长的无知所蒙蔽以至于他们不知道他们想要的是什么。血液沸腾，鼓泡涌现；满溢的生命力渴望扩张它的境界。眼睛更明亮了，打量着他人，我们开始对与自己有关的人感兴趣了，我们开始感到自己不是注定要独自生活的了；因此心门向人类的感情敞开，变得能爱了。
The first sentiment of which the well-trained youth is capable is not love but friendship. The first work of his rising imagination is to make known to him his fellows; the species affects him before the sex. Here is another advantage to be gained from prolonged innocence; you may take advantage of his dawning sensibility to sow the first seeds of humanity in the heart of the young adolescent. This advantage is all the greater because this is the only time in his life when such efforts may be really successful.
经过良好培养的年轻人能接受的第一种感情是友谊而非爱情。他日益成长的想象使他首先想到自己的同伴；他们较性来说先对他产生影响。延长无知的时间还能获得另一个好处：你可以利用他日益成长的感性将博爱的第一颗种子播撒在年轻的他的心灵。这个好处意义更为重大就是因为在他一生中只有在这时，这样的努力可能真正获得成功。
I have always observed that young men, corrupted in early youth and addicted to women and debauchery, are inhuman and cruel; their passionate temperament makes them impatient, vindictive, and angry; their imagination fixed on one object only, refuses all others; mercy and pity are alike unknown to them; they would have sacrificed father, mother, the whole world, to the least of their pleasures. A young man, on the other hand, brought up in happy innocence, is drawn by the first stirrings of nature to the tender and affectionate passions; his warm heart is touched by the sufferings of his fellow-creatures; he trembles with delight when he meets his comrade, his arms can embrace tenderly, his eyes can shed tears of pity; he learns to be sorry for offending others through his shame at causing annoyance. If the eager warmth of his blood makes him quick, hasty, and passionate, a moment later you see all his natural kindness of heart in the eagerness of his repentance; he weeps, he groans over the wound he has given; he would atone for the blood he has shed with his own; his anger dies away, his pride abases itself before the consciousness of his wrong-doing. Is he the injured party, in the height of his fury an excuse, a word, disarms him; he forgives the wrongs of others as whole-heartedly as he repairs his own. Adolescence is not the age of hatred or vengeance; it is the age of pity, mercy, and generosity. Yes, I maintain, and I am not afraid of the testimony of experience, a youth of good birth, one who has preserved his innocence up to the age of twenty, is at that age the best, the most generous, the most loving, and the most lovable of men. You never heard such a thing; I can well believe that philosophers such as you, brought up among the corruption of the public schools, are unaware of it.
我往往发现，早年就堕落于女人与酒宴中的年轻人，是不人性并且残忍的；暴烈的脾气使他们变得缺乏耐心、怀恨且易怒；他们的想象力仅集中于一件事上，拒绝一切其他的事；他们不懂得仁慈与怜悯；为了片刻的快乐，他们可以牺牲父亲，母亲甚至整个世界。反之，一个在天真质朴的环境中成长起来的年轻人，受自然的影响会养成温柔敦厚的性情；他温暖之心会因同胞的痛苦而触动；当见到伙伴时，他会高兴得发抖，伸出手臂热烈地拥抱，眼睛会流出遗憾的泪水；他学会在冒犯他人时感到抱歉，因导致他人烦恼而感到羞愧。如果他火热的血使他急躁易怒，马上你就会在他深深懊悔的神情中看到他内心天然的善意；他为他造成的伤哭泣*吟呻**；他愿意用自己的血赔偿他人因他而流的血；在意识到他的错误之后，他的怒气会消散，他的骄傲会变为谦卑。如果是别人伤害了他，在他暴怒之时，只要一个道歉，一句话就能让他消气；他既能全心全意地弥补自己的过失，也能全心全意地原谅他人的过失。青春期不是恨或是报复的时期；而是遗憾、仁慈和慷慨的时期。是的，我坚信这一点，不害怕我的话经受经验的检验。一个有良好出身，二十岁时还保留着纯真的孩子，在青春期时是最棒的，最慷慨、最博爱，也是所有人中最值得被爱的。你从没听过这样的事；我很相信像你这样在公共学校的腐蚀中长大的哲学家，一定不知道这样的事情。
Man's weakness makes him sociable. Our common sufferings draw our hearts to our fellow-creatures; we should have no duties to mankind if we were not men. Every affection is a sign of insufficiency; if each of us had no need of others, we should hardly think of associating with them. So our frail happiness has its roots in our weakness. A really happy man is a hermit; God only enjoys absolute happiness; but which of us has any idea what that means? If any imperfect creature were self-sufficing, what would he have to enjoy? To our thinking he would be wretched and alone. I do not understand how one who has need of nothing could love anything, nor do I understand how he who loves nothing can be happy.
人类因为柔弱，所以需要交际。我们经历共同的苦难，因而心系同类；如果我们不是人类，就不应该有对人类的职责。每一种对人的感情，都标志着自身的不足；如果每个人都不需要其他人，我们就根本不会想要与他人联合了。所以我们脆弱的幸福根植于我们的柔弱之中。孤独者才是真正幸福的人；只有上帝才享用着绝对的幸福；但我们当中，谁能知道那意味着什么吗？如果任何不完美的生物都能自我满足，又有什么乐趣呢？对我们而言，他会是可怜而孤独的。我不明白一个什么都不需要的人怎能爱任何的事物，我也不明白一个什么都不爱的人怎能幸福。
Hence it follows that we are drawn towards our fellow-creatures less by our feeling for their joys than for their sorrows; for in them we discern more plainly a nature like our own, and a pledge of their affection for us. If our common needs create a bond of interest our common sufferings create a bond of affection. The sight of a happy man arouses in others envy rather than love, we are ready to accuse him of usurping a right which is not his, of seeking happiness for himself alone, and our selfishness suffers an additional pang in the thought that this man has no need of us. But who does not pity the wretch when he beholds his sufferings? who would not deliver him from his woes if a wish could do it? Imagination puts us more readily in the place of the miserable man than of the happy man; we feel that the one condition touches us more nearly than the other. Pity is sweet, because, when we put ourselves in the place of one who suffers, we are aware, nevertheless, of the pleasure of not suffering like him. Envy is bitter, because the sight of a happy man, far from putting the envious in his place, inspires him with regret that he is not there. The one seems to exempt us from the pains he suffers, the other seems to deprive us of the good things he enjoys.
因此我们能爱我们的同类，与其说是因为我们能感受到他们的快乐，不如说是我们能体会他们的忧伤；因为在忧伤中，我们能更清楚地发现同类跟我们的一致之处，发现他们对爱我们的承诺。如果说我们的共同需要创造出利益的纽带，我们的共同忧伤则创造出感情的纽带。一个幸福人的面孔就能在他人心中激起嫉妒而非爱慕，我们已准备好控诉，他窃取了不属于他的权力，从而获得了他一个人的幸福；我们的自私心则更加痛苦，因为想到这个人并不需要我们。但是谁看到别人受苦却不感到同情的呢？如果希望能成为现实，谁不希望从痛苦中解救他呢？我们会更习惯将自己想象为受苦的人而非幸福的人；我们认为苦难比幸福更令我们触动。同情心是甜蜜的，因为当我们对受苦的人感同身受的时候，我们却会发现，我们是幸福的，因为我们并未像他那样受苦。妒忌是令人痛苦的，因为幸福之人的面庞不仅无法使看到的人同样幸福，而且会让人因无法达到这样的幸福而遗憾。前者似乎可以使我们免去他所受的痛苦，而后者似乎从我们这里剥夺了他所享受的幸福。
Do you desire to stimulate and nourish the first stirrings of awakening sensibility in the heart of a young man, do you desire to incline his disposition towards kindly deed and thought, do not cause the seeds of pride, vanity, and envy to spring up in him through the misleading picture of the happiness of mankind; do not show him to begin with the pomp of courts, the pride of palaces, the delights of pageants; do not take him into society and into brilliant assemblies; do not show him the outside of society till you have made him capable of estimating it at its true worth. To show him the world before he is acquainted with men, is not to train him, but to corrupt him; not to teach, but to mislead.
你想在青年人心里激发培育他那刚开始成长的感情吗，你想让他的性格变得善良体贴，不会引起骄傲自大，也不会因看到具有误导性的他人的幸福图景就心生嫉妒吗；绝不能先让他看到朝廷的浮华，宫殿的伟大和盛会的欢腾；不要带他进入社交场所和衣饰华丽的人群中去；在你已经能让他发现社会的真正价值之前，不要让他看见上流社会的外表。在他了解人之前就向他展示这个世界，这不是在培养他，而是在腐蚀他；不是在教育他，而是在误导他。
By nature men are neither kings, nobles, courtiers, nor millionaires. All men are born poor and naked, all are liable to the sorrows of life, its disappointments, its ills, its needs, its suffering of every kind; and all are condemned at length to die. This is what it really means to be a man, this is what no mortal can escape. Begin then with the study of the essentials of humanity, that which really constitutes mankind.
人非生来就是帝王、显族、廷臣、富翁的。所有人生来贫穷赤裸，都可能经历生活的苦难、忧虑、疾病、匮乏以及各种各样的痛苦；所有人最终都有一死。这就是为人真正的涵义，是所有人无法躲避的。那么就从人性最重要的东西开始研究吧，这也就是那真正构成人类的事物。
At sixteen the adolescent knows what it is to suffer, for he himself has suffered; but he scarcely realises that others suffer too; to see without feeling is not knowledge, and as I have said again and again the child who does not picture the feelings of others knows no ills but his own; but when his imagination is kindled by the first beginnings of growing sensibility, he begins to perceive himself in his fellow-creatures, to be touched by their cries, to suffer in their sufferings. It is at this time that the sorrowful picture of suffering humanity should stir his heart with the first touch of pity he has ever known.
十六岁的时候，青年人知道什么是受苦了，因为他已经受过苦了；但是他很少发现他人也一样地受苦；去看却不去感受算不上知识，正如我说过一遍又一遍的，孩子若不能对他人的感受感同身受，就只能感受自己的病痛，感受不了他人的；但是当他的想象被开始成长的情感所点燃时，他开始设身处地地为同伴想一想了，他会为他们的烦恼而不安，为他们的痛苦而忧伤。就是在这时，受苦人类的苦难图景第一次在他心里激起一丝他从未体会过的遗憾。
If it is not easy to discover this opportunity in your scholars, whose fault is it? You taught them so soon to play at feeling, you taught them so early its language, that speaking continually in the same strain they turn your lessons against yourself, and give you no chance of discovering when they cease to lie, and begin to feel what they say. But look at Emile; I have led him up to this age, and he has neither felt nor pretended to feel. He has never said, “I love you dearly,” till he knew what it was to love; he has never been taught what expression to assume when he enters the room of his father, his mother, or his sick tutor; he has not learnt the art of affecting a sorrow he does not feel. He has never pretended to weep for the death of any one, for he does not know what it is to die. There is the same insensibility in his heart as in his manners. Indifferent, like every child, to every one but himself, he takes no interest in any one; his only peculiarity is that he will not pretend to take such an interest; he is less deceitful than others.
如果你在自己的孩子上难以发现这样的时刻，又是谁的错呢？你这么早地教他们玩弄情感，这么早地教他们带情感的语言，使得他们说话一直带有同样的腔调，甚至用你所教导的对付你自己，不给你机会发现他们什么时候说的不是假话而是他们的真实感受。但看看爱弥儿吧；我把他带大到这个年纪，但他既没有动过什么感情也没有说过什么谎言。在他知道爱是什么以前，他从未说过“我非常爱你”；他也从未被教过进入他父亲、母亲或者他生病的导师房间时要面带什么表情；他没有学过在他不悲伤时假装出那种动人的悲伤的技艺。他从未为任何人的去世而假哭，因为他不知道死亡是什么。他心里没有感觉，行为上就一样没有展现。像每个孩子一样，除了他自己，他对谁都是冷漠的，他对任何人都不感兴趣；唯一不同的是，他不会假装对他人感兴趣；他不像他们那样虚伪。
Emile having thought little about creatures of feeling will be a long time before he knows what is meant by pain and death. Groans and cries will begin to stir his compassion, he will turn away his eyes at the sight of blood; the convulsions of a dying animal will cause him I know not what anguish before he knows the source of these impulses. If he were still stupid and barbarous he would not feel them; if he were more learned he would recognise their source; he has compared ideas too frequently already to be insensible, but not enough to know what he feels.
爱弥儿很少思考生物有哪些感觉，很久以后他才会知道痛苦和死亡的涵义。*吟呻**和哭泣会搅动他的同情心，他会在看到血的时候转离眼睛；在他不知道濒死的动物为何抽搐时，我不知道这会给他带来多大的痛苦。如果他仍愚笨粗野的话，他不会有这样的感觉的；如果他更有学识的话，他会知道这感觉的来源的；他已经做过太多次比较了，不会毫无感觉，但还不足以让他明白他的感觉到底是什么。
So pity is born, the first relative sentiment which touches the human heart according to the order of nature. To become sensitive and pitiful the child must know that he has fellow-creatures who suffer as he has suffered, who feel the pains he has felt, and others which he can form some idea of, being capable of feeling them himself. Indeed, how can we let ourselves be stirred by pity unless we go beyond ourselves, and identify ourselves with the suffering animal, by leaving, so to speak, our own nature and taking his. We only suffer so far as we suppose he suffers; the suffering is not ours but his. So no one becomes sensitive till his imagination is aroused and begins to carry him outside himself.
怜悯，就这样产生了，这是根据自然秩序产生的第一个触动人心的相对的情感。要让孩子变得敏感和具有同情心，就必须让他知道他有像他一样受苦的同伴，他们能感到他曾感到的悲哀；还需要让他知道，其他的人也有其他的痛苦和悲哀，因为现在他也能够感受到这些痛苦和悲哀了。确实，除非我们超越自己，将自己与其他受苦的动物相比较，比如说，离开自己的本性，设身处地地为他人思考，不然怎能感到同情呢？我们只有在认定他在受苦的时候才感到痛苦；这痛苦不是我们的，而是他的。所以直到一个人的想象力受到激发，并开始带他超出自己的身体，这个人才变得敏感。
What should we do to stimulate and nourish this growing sensibility, to direct it, and to follow its natural bent? Should we not present to the young man objects on which the expansive force of his heart may take effect, objects which dilate it, which extend it to other creatures, which take him outside himself? should we not carefully remove everything that narrows, concentrates, and strengthens the power of the human self? that is to say, in other words, we should arouse in him kindness, goodness, pity, and beneficence, all the gentle and attractive passions which are naturally pleasing to man; those passions prevent the growth of envy, covetousness, hatred, all the repulsive and cruel passions which make our sensibility not merely a cipher but a minus quantity, passions which are the curse of those who feel them.
我们要做什么才能激励、哺育这不断成长的情感，并指导它，让它随自然倾向发展？我们难道不该让年轻人把不断增长的力量用于能让他扩充自己的胸襟、关爱他人、忘掉自身上吗？我们难道不该小心地除去一切让人类自己的力量变小、集中、加强的事物吗？换句话说，也就是说，我们应该激发他的善良，友好，同情心和仁爱等一切天生对人有好处的温柔怡人的情感；这些情感能防止嫉妒、贪婪、嫉恨和一切可憎残忍的欲念的成长，这些欲念不仅会让我们的感情化为乌有，还会成为感受到它的人的诅咒。
I think I can sum up the whole of the preceding reflections in two or three maxims, definite, straightforward, and easy to understand.
我认为我可以把以上的想法总结为两三个简洁明了、易于理解的准则。
FIRST MAXIM. —It is not in human nature to put ourselves in the place of those who are happier than ourselves, but only in the place of those who can claim our pity.
第一准则——人性不会使我们设身处地地想到比我们幸福的人，而会令我们只想到比我们更值得同情的人。
If you find exceptions to this rule, they are more apparent than real. Thus we do not put ourselves in the place of the rich or great when we become fond of them; even when our affection is real, we only appropriate to ourselves a part of their welfare. Sometimes we love the rich man in the midst of misfortunes; but so long as he prospers he has no real friend, except the man who is not deceived by appearances, who pities rather than envies him in spite of his prosperity.
如果你发现有些人是这个准则的例外，这些人是表面上例外而非实际上例外。因此我们不会为我们喜欢的富人或伟人将心比心地设想的；甚至是我们真心喜欢对方时，我们也仅仅为了得到他们一部分的益处。有时我们在富人倒霉时爱他们；但是只要他富贵，他就没有真正的朋友，除非这个朋友不被他飞黄腾达的外表所迷惑，仍然同情他而非嫉妒他。
The happiness belonging to certain states of life appeals to us; take, for instance, the life of a shepherd in the country. The charm of seeing these good people so happy is not poisoned by envy; we are genuinely interested in them. Why is this? Because we feel we can descend into this state of peace and innocence and enjoy the same happiness; it is an alternative which only calls up pleasant thoughts, so long as the wish is as good as the deed. It is always pleasant to examine our stores, to contemplate our own wealth, even when we do not mean to spend it.
属于特定人生状态的幸福对我们具有吸引力；比如，乡村里牧羊人的生活。看到这些好人如此幸福的喜悦没有被嫉妒所污染；我们是真的对他们感兴趣。为什么会这样呢？因为我们觉得我们可以降低自己的地位，到这种安宁和单纯状态中，从而享受相同的幸福；只要这个愿望能够实现，就不失为一种能唤起快乐想法的另一选择。清点我们的库存，盘点我们的财富，尽管我们不为了花掉它们，也总是令人愉快的事。
From this we see that to incline a young man to humanity you must not make him admire the brilliant lot of others; you must show him life in its sorrowful aspects and arouse his fears. Thus it becomes clear that he must force his own way to happiness, without interfering with the happiness of others.
从中我们能看出，要引导一个年轻人具备人性，你一定不能让他艳羡他人的富有命运；你一定要向他展示生活可悲的一面，激起他的害怕，他明显能看出他一定得找到自己通往幸福的路，而不干涉他人的幸福。
SECOND MAXIM. —We never pity another's woes unless we know we may suffer in like manner ourselves.
准则二——除非我们知道我们也会遭受同样的痛苦，否则我们不会同情他人的苦难。
“Non ignara mali, miseris succurrere disco.” —Virgil.
“焉能罔视邪恶，吾将习而援助弱者。”——维吉尔
I know nothing go fine, so full of meaning, so touching, so true as these words.
没有比这更美好、更富有意义、更动人、更真实的语句了。
Why have kings no pity on their people? Because they never expect to be ordinary men. Why are the rich so hard on the poor? Because they have no fear of becoming poor. Why do the nobles look down upon the people? Because a nobleman will never be one of the lower classes. Why are the Turks generally kinder and more hospitable than ourselves? Because, under their wholly arbitrary system of government, the rank and wealth of individuals are always uncertain and precarious, so that they do not regard poverty and degradation as conditions with which they have no concern; to-morrow, any one may himself be in the same position as those on whom he bestows alms to-day. This thought, which occurs again and again in eastern romances, lends them a certain tenderness which is not to be found in our pretentious and harsh morality.
为什么国王们不怜悯他们的人民？因为他们从未想过会成为普通人。为什么富人如此恶待穷人？因为他们从不担心自己会变穷。为什么贵族们这么看不起人民？因为贵族永远不会成为这下等阶级人民中的一个。为什么土耳其人一般都比我们更善良厚道呢？因为，在他们完全*制专**的政府系统之下，个人的地位与财富总是不确定而又不稳固的，因此他们不会将贫穷和落魄视为他们不需要担心的状况；明天，任何人都可能成为今天被施舍的人。这个想法不断出现在东方传奇中，比我们自以为是而严苛的道德多了一分柔情。
So do not train your pupil to look down from the height of his glory upon the sufferings of the unfortunate, the labours of the wretched, and do not hope to teach him to pity them while he considers them as far removed from himself. Make him thoroughly aware of the fact that the fate of these unhappy persons may one day be his own, that his feet are standing on the edge of the abyss, into which he may be plunged at any moment by a thousand unexpected irresistible misfortunes. Teach him to put no trust in birth, health, or riches; show him all the changes of fortune; find him examples—there are only too many of them—in which men of higher rank than himself have sunk below the condition of these wretched ones. Whether by their own fault or another's is for the present no concern of ours; does he indeed know the meaning of the word fault? Never interfere with the order in which he acquires knowledge, and teach him only through the means within his reach; it needs no great learning to perceive that all the prudence of mankind cannot make certain whether he will be alive or dead in an hour's time, whether before nightfall he will not be grinding his teeth in the pangs of nephritis, whether a month hence he will be rich or poor, whether in a year's time he may not be rowing an Algerian galley under the lash of the slave-driver. Above all do not teach him this, like his catechism, in cold blood; let him see and feel the calamities which overtake men; surprise and startle his imagination with the perils which lurk continually about a man's path; let him see the pitfalls all about him, and when he hears you speak of them, let him cling more closely to you for fear lest he should fall. “You will make him timid and cowardly,” do you say? We shall see; let us make him kindly to begin with, that is what matters most.
不要教你的学生因为自己的极高的荣耀而藐视不幸者的苦难、可怜人的劳苦，如果他认为他们离自己很遥远，就别希望他能被教育得会怜悯他们了。让他完全明白这样的事实：这些不幸者的命运有一天可能会成为他的命运，他的双脚正站在深渊的边缘，而他有可能随时因为未预料到的无法抗拒的厄运而落入其中。教导他不要倚靠出身、健康和财富；向他指出命运的沉浮；给他举关于地位较高的人堕落后比可怜人的地位更低的例子——这些例子太多了。不管堕落是因为他们自己还是别人，这不是我们现在要关注的问题；他现在哪里知道堕落一词的含义呢！不要打断他获得知识的秩序，只要通过他能懂得的方法教导他；不需要多高深的学识就能明白，尽管事事谨慎，仍不能确定一个人一小时后究竟是死是活，也不能断定天黑之前肾脏炎是否会让他痛得咬紧牙关，一个月之后他是穷是富，一年内他会不会被送去在奴隶主的鞭笞之下划阿尔及利亚的帆船。最重要的是，不要像他的教条书一样冷冰冰地教导他这些事；要让他深切感受到人类承受的灾难；要用人类道路中时刻埋藏的危险使他的想象力震惊；让他看到他周围的众多深渊，而当他听到你提及深渊时，让他因害怕跌落而更紧紧地依赖你。“你会让他变得胆小懦弱的。”你是否这么认为？我们终将辨明；而现在最重要的是，让我们从培养他做一个善良的人开始。
THIRD MAXIM. —The pity we feel for others is proportionate, not to the amount of the evil, but to the feelings we attribute to the sufferers.
准则三——我们对他人的同情程度，与痛苦程度无关，而与我们为受苦者设想的感觉有关。
We only pity the wretched so far as we think they feel the need of pity. The bodily effect of our sufferings is less than one would suppose; it is memory that prolongs the pain, imagination which projects it into the future, and makes us really to be pitied. This is, I think, one of the reasons why we are more callous to the sufferings of animals than of men, although a fellow-feeling ought to make us identify ourselves equally with either. We scarcely pity the cart-horse in his shed, for we do not suppose that while he is eating his hay he is thinking of the blows he has received and the labours in store for him. Neither do we pity the sheep grazing in the field, though we know it is about to be slaughtered, for we believe it knows nothing of the fate in store for it. In this way we also become callous to the fate of our fellow-men, and the rich console themselves for the harm done by them to the poor, by the assumption that the poor are too stupid to feel. I usually judge of the value any one puts on the welfare of his fellow-creatures by what he seems to think of them. We naturally think lightly of the happiness of those we despise. It need not surprise you that politicians speak so scornfully of the people, and philosophers profess to think mankind so wicked.
只有我们认为可怜人觉得自己需要同情时，我们才会同情他们。我们对痛苦的肉身上的感觉比想象的要小一些；是记忆延长了痛苦，而想象将它投射到了未来，让我们觉得真的很可怜。我想，这就是为什么我们对动物的痛苦比对人的痛苦则无情得多的原因，尽管同理心本该让我们觉得动物与人是平等的。我们很少同情马厩中的马，因为我们不认为当它在吃草时，它在想自己受到的鞭打和自己即将付出的劳力。我们也不会同情在田野中吃草的绵羊，尽管我们知道它将要被宰杀，因为我们相信它对自己将遭受的命运一无所知。同样，我们对我们的同伴的命运也一样无情，通过假设穷人太笨而感受不到痛苦，富人安慰自己对穷人造成的伤害。通常，我按照一个人如何看待同伴来判断他为他的同伴的福利带来的价值。我们自然不会把自己轻视的人的幸福放在心上。所以当看到政治家谈到人民时那么轻蔑，哲学家承认人类那么邪恶时，不要感到惊讶。
The people are mankind; those who do not belong to the people are so few in number that they are not worth counting. Man is the same in every station of life; if that be so, those ranks to which most men belong deserve most honour. All distinctions of rank fade away before the eyes of a thoughtful person; he sees the same passions, the same feelings in the noble and the guttersnipe; there is merely a slight difference in speech, and more or less artificiality of tone; and if there is indeed any essential difference between them, the disadvantage is all on the side of those who are more sophisticated. The people show themselves as they are, and they are not attractive; but the fashionable world is compelled to adopt a disguise; we should be horrified if we saw it as it really is.
人民构成人类；不是人民的人数太少了而不值得去数。各个地位的人都是一样的；如果是这样的话，一个阶级拥有越多的人，就越值得被尊重。在一个有思想的人面前，阶级之间的一切区别都消逝了；他在贵族与流浪儿身上看到的是同样的欲念和感觉；只是在语言上有微小的区别，或多或少只是人为的语调上不同；如果两者间确实有任何重大差别的话，劣等的全是更精于世故的那一方。人民表里如一，因此不具备吸引力；但时尚的世界则趋向于采取一定的伪装；如果我们看到了它真正的样子，我们会被吓到的。
There is, so our wiseacres tell us, the same amount of happiness and sorrow in every station. This saying is as deadly in its effects as it is incapable of proof; if all are equally happy why should I trouble myself about any one? Let every one stay where he is; leave the slave to be ill-treated, the sick man to suffer, and the wretched to perish; they have nothing to gain by any change in their condition. You enumerate the sorrows of the rich, and show the vanity of his empty pleasures; what barefaced sophistry! The rich man's sufferings do not come from his position, but from himself alone when he abuses it. He is not to be pitied were he indeed more miserable than the poor, for his ills are of his own making, and he could be happy if he chose. But the sufferings of the poor man come from external things, from the hardships fate has imposed upon him. No amount of habit can accustom him to the bodily ills of fatigue, exhaustion, and hunger. Neither head nor heart can serve to free him from the sufferings of his condition. How is Epictetus the better for knowing beforehand that his master will break his leg for him; does he do it any the less? He has to endure not only the pain itself but the pains of anticipation. If the people were as wise as we assume them to be stupid, how could they be other than they are? Observe persons of this class; you will see that, with a different way of speaking, they have as much intelligence and more common-sense than yourself. Have respect then for your species; remember that it consists essentially of the people, that if all the kings and all the philosophers were removed they would scarcely be missed, and things would go on none the worse. In a word, teach your pupil to love all men, even those who fail to appreciate him; act in such way that he is not a member of any class, but takes his place in all alike: speak in his hearing of the human race with tenderness, and even with pity, but never with scorn. You are a man; do not dishonour mankind.
所以自以为万事通达的人告诉我们，每个阶层的人拥有同样多的快乐与悲伤。这个说法既有害又毫无根据；如果所有人都同样幸福，那我何必为他人而自寻烦恼呢？让每个人留在原地吧；让奴隶被虐待，病人受痛苦，可怜人死亡；他们状况的改变也无法给他们带来任何好处。你们枚举了有钱人的痛苦，指出他外在的享乐都是虚空的；多么露骨的诡辩！有钱人的痛苦不是来自于他的地位，而来自于他自己滥用了他的地位。就算他比穷人更可怜，他也不值得同情，因为他的病都是自找的，如果他选择快乐的话，他就可以快乐。但是穷人的痛苦则来自于外界的事物，来自于加在他身上的艰苦命运。没有任何习惯的方法能让他的身体不感到疲劳、筋疲力尽和饥饿。头脑与心灵都不能将他从他的痛苦境况中释放。埃皮克提图有因为预料到他的主人会打断他的腿而情况更好吗？他的主人难道没有打断他的腿吗？他不仅必须忍受断腿之痛，还得经受预料之苦。如果人民不如我们预料得那么愚蠢，而是相当聪明，他们除了依旧过之前的日子之外还能过怎样的生活呢？观察这个阶层的人；你会发现，你们说话方式不同，而且他们跟你们一样聪明、甚至更具常识。那么尊重你周围的人；记住他们占人民的大多数，如果所有国王和哲学家都不在了，他们也不会消失，事情也不会变得更糟。总而言之，教导你的学生爱所有的人，甚至是那些不欣赏他的人；要表现为他不是任何阶层中的一员，但却同所有阶层在一起。在他面前谈到人类的时候，要带着温柔甚至同情的口吻，切不要带着鄙夷。你是人，所以不要不尊重人。
It is by these ways and others like them—how different from the beaten paths—that we must reach the heart of the young adolescent, and stimulate in him the first impulses of nature; we must develop that heart and open its doors to his fellow-creatures, and there must be as little self-interest as possible mixed up with these impulses; above all, no vanity, no emulation, no boasting, none of those sentiments which force us to compare ourselves with others; for such comparisons are never made without arousing some measure of hatred against those who dispute our claim to the first place, were it only in our own estimation. Then we must be either blind or angry, a bad man or a fool; let us try to avoid this dilemma. Sooner or later these dangerous passions will appear, so you tell me, in spite of us. I do not deny it. There is a time and place for everything; I am only saying that we should not help to arouse these passions.
通过这样的，跟因循守旧的方法截然不同的方式，我们就能到达青年人的内心，激发出最初的自然情感；我们必须培育这颗心灵，使它对他的同类敞开大门，并且要尽可能地在这些情感中减少自私的成分；最重要的是，不要虚荣、竞争、自夸，不要有这些促使我们与他人比较的情感；因为这些比较必定会导致对与我们争先的人的憎恨，不管我们是否仅是自我估计他会争先。否则，我们不是会盲目就是会愤怒，成为一个坏人或愚人；让我们尽力避免这样的困境吧。所以你对我说：“不管愿不愿意，这些危险的感情迟早会出现。”我不否认。任何事物都有其时间和地点；我只是在说我们不能促使这些欲念产生。