{
\"code\": 200,
\"title\": \"\",
\"content\": \"做萬物中一個有價值的人\\n\\n1.人們總是期望通過迂迴的方法來達到自己的目的，如果你無意拒絕，也就是說，如果你把過去視若無物，把將來歸於天意，把現在歸結於虔誠與公正，那你便可如此去做。虔誠，讓你得到滿足，因為，自然萬物為你造就了虔誠，而你也為虔誠而活。公正，讓你無須偽裝，講出真理，遵紀守法，實現自身價值。彆人的罪惡、意見、話語、情感，都無法阻止你上進的勢頭，因為被動總會不得勢。\\n\\n如果在你離去的時刻，不加理會心中的支配力量及神學，無畏於生命的終結，那麼你將是萬物中一個有價值的人，在自己的國土上，你將不再是孤獨之人，不再驚奇預料之外的快樂生活，也不再受製於其它一切。\\n\\n2.上帝看透了外衣包裹下**人類的內心思想(支配原則)，他用智慧觸摸到了流淌在自己體內的智慧之源。他所關注的不是血肉之軀，因此在追求外部物質諸如衣物、住所、名譽時，不會庸人自擾。如果你也用同樣的方法去嘗試，也會擺脫麻煩的糾纏。\\n\\n3.人是由三樣物質組成：軀體，生命，智慧。前兩個是真正屬於自己的，你有責任去照料、保護它們。第三個就不那麼肯定地屬於自己了。因此，如果你脫離了自己的思想，無論現在或過去的所說所為，抑或是將來的麻煩纏身，或者是纏繞於軀體和生命的一切，都自然而然地與血肉軀體和獨立意誌保持著千絲萬縷的聯絡。無論外部環流充滿多少漩渦，智慧的力量始終自由自在地茁壯成長，並伸張正義，接受真理。如果脫離了經由感知印象和逝去物質與之相聯絡的支配能力，那麼你就好比恩培多克勒的球體。\\n\\n如果你努力活出真實的自己，便可超越生命，脫離乾擾，按照自己的生命軌跡生活下去。即使生命終了，也可安然逝去。\\n\\n4.我常常驚奇，每個人愛自己都勝過愛彆人，但是，卻很少有人珍惜自己的想法。如果上帝或一個智者出現在你麵前，命令不要思考自己想到卻不能表達的東西，可能你一天也無法忍受。所以，我們要做的是給予周圍人更多的關注與尊敬，而不是隻考慮我們自己。\\n\\n5.慷慨大方地為人類安排好一切後，神靈們怎能忽略上述問題呢？通過虔誠祈禱和莊嚴的宗教儀式，一些與神靈也有過親密接觸和促膝長談的善良之人，一旦老去，所有的一切又怎能都化為烏有？\\n\\n但是若果真如此，神靈們就不會忽略任何問題，自然萬物也不會。但是，事實並非這樣，起碼你不該認為是這樣，因為，你曾與神靈爭論不休，如果他們表現的足夠完美公正，就不會允許任何非公正和非理智存在，我們也不會與其爭執。\\n\\n6.在這些事情上，你已經失望之極，即使比“右手”更加有力的“左手”牢牢抓住了“韁繩”，到頭來依然徒勞無功，因為，你已經無法阻止其前進的步伐。\\n\\n7.在死亡突然來襲時，一個人應該考慮自己的靈魂與**，短暫生命，過去和將來無儘的深淵，還有脆弱的萬物。\\n\\n8.沉思於萬物形成所遵循的準則及其行為目的，認真思考什麼是痛苦、快樂、死亡、名譽，還有是誰讓自己寢食難安，所有這些問題都是要考慮的。\\n\\n9.你應該像一個鬥拳者，而不應該是一個角鬥士。因為，角鬥士要麼殺人要麼被殺。而鬥拳者掌握著自己的命運，無需其它，隻需好好把握命運。\\n\\n10.我們看到哪些事物掌握著自己的命運，能根據不同物質、形式和目的把自己區分開來。\\n\\n11.一個有權之人將遵從上帝的旨意，接受上帝的恩賜。\\n\\n12.至於自然萬物，我們不應該怪罪於神靈，因為他們冇有任何錯誤，也無需責怪人類，無心之錯總是不可避免。因此，我們不該怪罪於任何人。\\n\\n13.對人生中的一切遭遇感到驚奇的人，是多麼地荒謬可笑啊！\\n\\n14.或許這是必不可少，無法抗拒的，又或者是天意，是漫無目的、毫無章法的混亂狀態。如果是無法抗拒的，你為何又要抵抗呢? 如果是天意，你便可得到心靈的撫慰，神靈的幫助。如果是毫無原則的混亂狀態奪去了你的血肉之軀，你的生命，你所有的一切，那你應該慶幸智慧還與你相伴。\\n\\n15.燈火熄滅的那一刻，是否依然輝煌奪目? 你逝去的前夕，真理、公正是否會消失殆儘？\\n\\n16.當一個人做了錯事，他會狡辯說，自己又怎能知道那是不該做的呢？而我們又怎能知道他是否自責過?一個好人做了壞事，就好比是冇有無花果樹卻得到了無花果汁，冇有嬰兒卻聽到其哭叫，冇有馬兒卻聽見其嘶鳴一樣，這樣的人怎樣才能讓其改正呢？隻有對症下藥。如果其性情暴烈，就從其性情下手。\\n\\n17.錯誤的，就不要做；不真實的，就不要到處亂說。朝此方向努力吧。\\n\\n18.觀察呈現在你身旁的每一件事情，並把它們按照形式、物質形態、目的和時間加以區分。\\n\\n19.最後，認真體察你所具有的更加完美、更加神聖的品質，並讓其為你指明方向。現在你感受到了什麼？恐懼，懷疑，**，抑或是其它？\\n\\n20.首先，做事要深思熟慮，目的明確；其次，要符合社會規範。\\n\\n人生就在瞬息變化之間\\n\\n21.不久以後，你將塵歸黃土，萬物生靈也會在你麵前消失。自然所創造的一切都在改變、轉換甚至毀滅，一切隻為新生事物的繁衍而生存。\\n\\n22.萬事萬物皆有使命，使命便是力量。海員努力駕船駛向海角，便能停泊到一個風平浪靜的海灣。\\n\\n23.無論什麼樣的活動，在適當的時候停止，就不會招來災禍，因此，在恰當的時候結束我們的行為，甚至生命時，也不會帶來不幸。若不能在恰如其分之時終結一係列的行為，你將不得不因此而災禍連連。但是，在恰當的時間和有限的自然安排下，有時古代人類的獨特個性，得到部分改變，萬物便能生生不息。有利於宇宙萬物發展的，都是美好且適合時令而存在的。因此，每一個生命的終止不是災禍和不幸，而是意誌的獨立，並且符合普遍利益，符合宇宙萬物發展的。所以說，感動於神靈，在思想和行為上便追隨於神靈。\\n\\n24.你必須遵守三個原則：第一，對於因考慮不周或不公正而未做之事，或外來因素強加於自己身上之事，不能歸罪於其偶然性或天命使然；第二，每一個生命從其繁衍到靈魂的完善，再到迴歸原始，都是由萬物複合而成，都是一個從幼稚到成熟的過程；第三，高高在上時，應該多加關注底層萬物的命運，時刻留意他們的偉大所在。同時也不忘留神高層人士的偉大之處。如果經常俯瞰而下，你的眼中將會裝滿大同。你難道為此不感到自豪嗎？\\n\\n25.放棄你的主見吧！這樣你就會被拯救，可是又有誰讓你不需放棄呢？\\n\\n26.在你麻煩纏身時，忘記了自然萬物時刻在發生著變化，忘記了其他人的錯誤對你毫無影響，忘記了無論過去、現在和將來萬物都在發展，忘記了個人與人類整體密切的同源關係，此關係不是建立在血緣之上，而是智慧之上。忘記了每一個人的智慧都是一個神靈，或是一個神靈的衍生物，忘記了除去軀體和靈魂之外人類一無所有，忘記了萬物皆有使命，忘記了人類生活在現在，也迷失在現在。\\n\\n27.不斷回憶起那些怨聲載道之人，或者是顯赫名望之人，不幸之人，敵對之人，抑或是幸運之人。你會想，現在他們都躲到那兒去了呢？要麼無從考證，要麼存活於傳說中。生活在村莊的法比烏斯·克勒留，在自己花園裡忙碌的盧修斯，拜亞的斯特丁尼斯,卡布裡的台比留，維利亞的魯弗斯，他們是多麼熱切盼望追求值得自豪的一切，在機遇麵前，對神靈所展現的公正、節製、順從和對無法忍受的傲慢的簡單處理，又是多麼的具有哲學味道！\\n\\n28.對於一些人詢問：你在哪兒看到了神靈？你怎樣理解靈魂的存在和人們對靈魂的崇拜？我的回答是：他們在眼神裡，我雖冇有看到靈魂的存在，但對他們卻尊敬有加。因此，從我對神靈力量的不斷認識和瞭解中，發現他們確實存在著並受到尊敬。\\n\\n29.人身安全自始至終用公正和真理在檢驗著每一個事物，檢驗他們自身，他們的性質，還有他們的形式。除了通過不間斷檢驗人生外，還保留下了什麼呢？\\n\\n30.儘管有高牆、大山和其它物質阻斷，仍有一線陽光射過；儘管無數生命中分佈著各自的品質，但仍有共同品質相互分享；儘管分佈於無窮儘的自然界和各自邊界裡，仍有靈魂聚首；儘管好似被分割，仍有智慧相聯。所提到的部分事物，如空氣、物質，都是無感情友誼可言的，然而智慧準則把其牢牢相聯。個性、人類、智力同根同源，他們之間的結合、交流從未間斷過。\\n\\n31.你希望什麼呢？繼續存在？擁有感情？期望運動？得到成長？再次停止生長？或去演講，去思考？值得你渴求的到底是什麼呢？如果說能輕而易舉把一些事物變得一文不值，而求助於存留價值之物，那就要遵從於推理和神靈了。但是，人死後將會被剝奪一切，因此也就與推理不符，與神靈相悖。\\n\\n32.把無窮無儘且無法測量的時間分配給每一個人，是多麼的短暫阿！短暫得一眨眼便被永恒所吞噬。與整個物質世界相比，一個事物又是多麼的渺小！與整個宇宙靈魂相比，一個靈魂又是多麼的微不足道啊！與你所生活的土地相比，一塊泥土又是多麼的不值一提啊！但是，回想這些，冇有什麼比生活在自然之中，忍受自然之痛的人類偉大的了。\\n\\n33.支配力量是如何讓自己發揮作用的呢？答案就在於此。但是，每一個事物，無論是否具有堅強的意誌，到頭來都會灰飛煙滅。\\n\\n34.這種想法促使我們蔑視死亡，促使那些讓邪惡不安的善良人們藐視死亡。\\n\\n35.善良之人在恰當的時候到來了，無論他們所做公正之事多與寡，都是一樣的，無論關注世界的時間是長還是短，也是毫無區彆的，因為死亡不再可怕。\\n\\n36.人類已經是世界公民的一分子，對人類來說，三年或五年有什麼不同嗎？一切符合規律的都是正當的。如果冇有暴君或不公正的判決把你驅逐出這個世界，那誰會帶你來到這個世界呢？同樣，如果導演讓曾經用過的演員離開舞台，演員會說，我還有兩個動作表演冇完成，但無濟於事。缺憾便是生活。完整的戲劇由自身因素所決定，但現在是該解散離開的時候了，因為你已經失去了這些因素，離開，就等於皆大歡喜。\\n\\n1. ALL those things at which thou wishest to arrive by a circuitous road, thou canst have now, if thou dost not refuse them to thyself. And this means, if thou wilt take no notice of all the past, and trust the future to providence, and direct the present only conformably to piety and justice. Conformably to piety, that thou mayest be content with the lot which is assigned to thee, for nature designed it for thee and thee for it. Conformably to justice, that thou mayest always speak the truth freely and without disguise, and do the things which are agreeable to law and according to the worth of each. And let neither another man’s wickedness hinder thee, nor opinion nor voice, nor yet the sensations of the poor flesh which has grown about thee; for the passive part will look to this. If then, whatever the time may be when thou shalt be near to thy departure, neglecting everything else thou shalt respect only thy ruling faculty and the divinity within thee, and if thou shalt be afraid not because thou must sometime cease to live, but if thou shalt fear never to have begun to live according to nature—then thou wilt be a man worthy of the universe which has produced thee, and thou wilt cease to be a stranger in thy native land, and to wonder at things which happen daily as if they were something unexpected, and to be dependent on this or that.\\n\\n2. God sees the minds [ruling principles] of all men bared of the material vesture and rind and impurities. For with his intellectual part alone he touches the intelligence only which has flowed and been derived from himself into these bodies. And if thou also usest thyself to do this, thou wilt rid thyself of thy much trouble. For he who regards not the poor flesh which envelops him, surely will not trouble himself by looking after raiment and dwelling and fame and suchlike externals and show.\\n\\n3. The things are three of which thou art composed, a little body, a little breath [life], intelligence. Of these the first two are thine, so far as it is thy duty to take care of them; but the third alone is properly thine. Therefore, if thou shalt separate from thyself, that is, from thy understanding, whatever others do or say, and whatever thou hast done or said thyself, and whatever future things trouble thee because they may happen, and whatever in the body which envelops thee, or in the breath [life], which is by nature associated with the body, is attached to thee independent of thy will, and whatever the external circumfluent vortex whirls round, so that the intellectual power exempt from the things of fate can live pure and free by itself, doing what is just and accepting what happens and saying the truth: if thou wilt separate, I say, from this ruling faculty the things which are attached to it by the impressions of sense, and the things of time to come and of time that is past, and wilt make thyself like Empedocles’ sphere,— 3 All round, and in its joyous rest reposing; 4 and if thou shalt strive to live only what is really thy life, that is, the present, then thou wilt be able to pass that portion of life which remains for thee up to the time of thy death, free from perturbations, nobly, and obedient to thy own daemon [to the god that is within thee] (ii. 13, 17, iii. 5, 6; xi. 12).\\n\\n4. I have often wondered how it is that every man loves himself more than all the rest of men, but yet sets less value on his own opinion of himself than on the opinion of others. If then a god or a wise teacher should present himself to a man and bid him to think of nothing and to design nothing which he would not express as soon as he conceived it, he could not endure it even for a single day. So much more respect have we to what our neighbours shall think of us than to what we shall think of ourselves.\\n\\n5. How can it be that the gods after having arranged all things well and benevolently for mankind, have overlooked this alone, that some men and very good men, and men who, as we may say, have had most communion with the divinity, and through pious acts and religious observances have been most intimate with the divinity, when they have once died should never exist again, but should be completely extinguished?\\n\\nBut if this is so, be assured that if it ought to have been otherwise, the gods would have done it. For if it were just, it would also be possible; and if it were according to nature, nature would have had it so. But because it is not so, if in fact it is not so, be thou convinced that it ought not to have been so:- for thou seest even of thyself that in this inquiry thou art disputing with the diety; and we should not thus dispute with the gods, unless they were most excellent and most just;- but if this is so, they would not have allowed anything in the ordering of the universe to be neglected unjustly and irrationally.\\n\\n6.Practise thyself even in the things which thou despairest of accomplishing. For even the left hand, which is ineffectual for all other things for want of practice, holds the bridle more vigorously than the right hand; for it has been practised in this.\\n\\n7.Consider in what condition both in body and soul a man should be when he is overtaken by death; and consider the shortness of life, the boundless abyss of time past and future, the feebleness of all matter.\\n\\n8.Contemplate the formative principles (forms) of things bare of their coverings; the purposes of actions; consider what pain is, what pleasure is, and death, and fame; who is to himself the cause of his uneasiness; how no man is hindered by another; that everything is opinion.\\n\\n9.In the application of thy principles thou must be like the pancratiast, not like the gladiator; for the gladiator lets fall the sword which he uses and is killed; but the other always has his hand, and needs to do nothing else than use it.\\n\\n10.See what things are in themselves, dividing them into matter, form and purpose.\\n\\n11.What a power man has to do nothing except what God will approve, and to accept all that God may give him.\\n\\n12.With respect to that which happens conformably to nature, we ought to blame neither gods, for they do nothing wrong either voluntarily or involuntarily, nor men, for they do nothing wrong except involuntarily. Consequently we should blame nobody.\\n\\n13.How ridiculous and what a stranger he is who is surprised at anything which happens in life.\\n\\n14. Either there is a fatal necessity and invincible order, or a kind Providence, or a confusion without a purpose and without a director (Book IV). If then there is an invincible necessity, why dost thou resist? But if there is a Providence which allows itself to be propitiated, make thyself worthy of the help of the divinity. But if there is a confusion without governor, be content that in such a tempest thou hast in thyself a certain ruling intelligence. And even if the tempest carry thee away, let it carry away the poor flesh, the poor breath, everything else; for the intelligence at least it will not carry away.\\n\\n15. Does the light of the lamp shine without losing its splendour until it is extinguished; and shall the truth which is in thee and justice and temperance be extinguished before thy death?\\n\\n16.When a man has presented the appearance of having done wrong, say, How then do I know if this is a wrongful act? And even if he has done wrong, how do I know that he has not condemned himself? and so this is like tearing his own face. Consider that he, who would not have the bad man do wrong, is like the man who would not have the fig-tree to bear juice in the figs and infants to cry and the horse to neigh, and whatever else must of necessity be. For what must a man do who has such a character? If then thou art irritable, cure this man's disposition.\\n\\n17. If it is not right, do not do it: if it is not true, do not say it. For let thy efforts be-\\n\\n18.In everything always observe what the thing is which produces for thee an appearance, and resolve it by dividing it into the formal, the material, the purpose, and the time within which it must end.\\n\\n19.Perceive at last that thou hast in thee something better and more divine than the things which cause the various affects, and as it were pull thee by the strings. What is there now in my mind? Is it fear, or suspicion, or desire, or anything of the kind?\\n\\n20.First, do nothing inconsiderately, nor without a purpose. Second, make thy acts refer to nothing else than to a social end.\\n\\n21.Consider that before long thou wilt be nobody and nowhere, nor will any of the things exist which thou now seest, nor any of those who are now living. For all things are formed by nature to change and be turned and to perish in order that other things in continuous succession may exist.\\n\\n22.Consider that everything is opinion, and opinion is in thy power. Take away then, when thou choosest, thy opinion, and like a mariner, who has doubled the promontory, thou wilt find calm, everything stable, and a waveless bay.\\n\\n23.Any one activity whatever it may be, when it has ceased at its proper time, suffers no evil because it has ceased; nor he who has done this act, does he suffer any evil for this reason that the act has ceased. In like manner then the whole which consists of all the acts, which is our life, if it cease at its proper time, suffers no evil for this reason that it has ceased; nor he who has terminated this series at the proper time, has he been ill dealt with. But the proper time and the limit nature fixes, sometimes as in old age the peculiar nature of man, but always the universal nature, by the change of whose parts the whole universe continues ever young and perfect. And everything which is useful to the universal is always good and in season. Therefore the termination of life for every man is no evil, because neither is it shameful, since it is both independent of the will and not opposed to the general interest, but it is good, since it is seasonable and profitable to and congruent with the universal. For thus too he is moved by the deity who is moved in the same manner with the deity and moved towards the same things in his mind.\\n\\n24.These three principles thou must have in readiness. In the things which thou doest do nothing either inconsiderately or otherwise than as justice herself would act; but with respect to what may happen to thee from without, consider that it happens either by chance or according to Providence, and thou must neither blame chance nor accuse Providence. Second, consider what every being is from the seed to the time of its receiving a soul, and from the reception of a soul to the giving back of the same, and of what things every being is compounded and into what things it is resolved. Third, if thou shouldst suddenly be raised up above the earth, and shouldst look down on human things, and observe the variety of them how great it is, and at the same time also shouldst see at a glance how great is the number of beings who dwell around in the air and the aether, consider that as often as thou shouldst be raised up, thou wouldst see the same things, sameness of form and shortness of duration. Are these things to be proud of?\\n\\n25.Cast away opinion: thou art saved. Who then hinders thee from casting it away?\\n\\n26.When thou art troubled about anything, thou hast forgotten this, that all things happen according to the universal nature; and forgotten this, that a man's wrongful act is nothing to thee; and further thou hast forgotten this, that everything which happens, always happened so and will happen so, and now happens so everywhere; forgotten this too, how close is the kinship between a man and the whole human race, for it is a community, not of a little blood or seed, but of intelligence. And thou hast forgotten this too, that every man's intelligence is a god, and is an efflux of the deity; and forgotten this, that nothing is a man's own, but that his child and his body and his very soul came from the deity; forgotten this, that everything is opinion; and lastly thou hast forgotten that every man lives the present time only, and loses only this.\\n\\n27. Constantly bring to thy recollection those who have complained greatly about anything, those who have been most conspicuous by the greatest fame or misfortunes or enmities or fortunes of any kind: then think where are they all now? Smoke and ash and a tale, or not even a tale. And let there be present to thy mind also everything of this sort, how Fabius Catullinus lived in the country, and Lucius Lupus in his gardens, and Stertinius at Baiae, and Tiberius at Capreae, and Velius Rufus [or Rufus at Velia]; and in fine think of the eager pursuit of anything conjoined with pride; and how worthless everything is after which men violently strain; and how much more philosophical it is for a man in the opportunities presented to him to show himself just, temperate, obedient to the gods, and to do this with all simplicity: for the pride which is proud of its want of pride is the most intolerable of all.\\n\\n28. To those who ask, Where hast thou seen the gods or how dost thou comprehend that they exist and so worshipest them? I answer, in the first place, they may be seen even with the eyes; in the second place, neither have I seen even my own soul and yet I honour it. Thus then with respect to the gods, from what I constantly experience of their power, from this I comprehend that they exist and I venerate them.\\n\\n29. The safety of life is this, to examine everything all through, what it is itself, what is its material, what the formal part; with all thy soul to do justice and to say the truth. What remains except to enjoy life by joining one good thing to another so as not to leave even the smallest intervals between?\\n\\n30. There is one light of the sun, though it is interrupted by walls, mountains, and other things infinite. There is one common substance, though it is distributed among countless bodies which have their several qualities. There is one soul, though it is distributed infinite natures and individual circumscriptions [or individuals]. There is one intelligent soul, though it seems to be divided. Now in the things which have been mentioned all the other parts, such as those which are air and matter, are without sensation and have no fellowship: and yet even these parts the intelligent principle holds together, and the gravitation towards the same. But intellect in a peculiar manner tends to that which is of the same kin, and combines with it, and the feeling for communion is not interrupted.\\n\\n31. What dost thou wish? to continue to exist? Well, dost thou wish to have sensation? movement? growth? and then again to cease to grow? to use thy speech? to think? What is there of all these things which seems to thee worth desiring? But if it is easy to set little value on all these things, turn to that which remains, which is to follow reason and god. But it is inconsistent with honouring reason and god to be troubled because by death a man will be deprived of the other things.\\n\\n32. How small a part of the boundless and unfathomable time is assigned to every man! for it is very soon swallowed up in the eternal. And how small a part of the whole substance! and how small a part of the universal soul! and on what a small clod of the whole earth thou creepest! Reflecting on all this, consider nothing to be great, except to act as thy nature leads thee, and to endure that which the common nature brings.\\n\\n33. How does the ruling faculty make use of itself? for all lies in this. But everything else, whether it is in the power of thy will or not, is only lifeless ashes and smoke.\\n\\n34. This reflection is most adapted to move us to contempt of death, that even those who think pleasure to be a good and pain an evil still have despised it.\\n\\n35. The man to whom that only is good which comes in due season, and to whom it is the same thing whether he has done more or fewer acts conformable to right reason, and to whom it makes no difference whether he contemplates the world for a longer or a shorter time—for this man neither is death a terrible thing (iii. 7; vi. 23; x. 20; xii. 23).\\n\\n36. Man, thou hast been a citizen in this great state [ world]: what difference does it make to thee whether for five years [or three]? for that which is conformable to the laws is just for all. Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature who brought thee into it? the same as if a praetor who has employed an actor dismisses him from the stage. “But I have not finished the five acts, but only three of them.”—Thou sayest well, but in life the three acts are the whole drama; for what shall be a complete drama is determined by him who was once the cause of its composition, and now of its dissolution: but thou art the cause of neither. Depart then satisfied, for he also who releases thee is satisfied.\\n\\n\"
}