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████ 难点词汇
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Chapter 17: The happy man ↵ Happiness, as is
evident, depends partly upon external
circumstances and partly . We have
been concerned in this volume with the part which
depends , and we have been led to the
view that so far as this part is concerned the
recipe for happiness is a very simple one. It is
thought by many, among whom I think we must
include Mr. , whom we considered in an
earlier chapter, that happiness is impossible
without a of a more or less religious kind.
It is thought by many who are themselves unhappy
that their sorrows have complicated and highly
sources. I do not believe that
such things are genuine causes of either
happiness or ; I think they are only
symptoms. The man who is unhappy will, as a rule,
adopt an unhappy , while the man who is
happy will adopt a happy ; each may
attribute his happiness or to his
beliefs, while the real is the other
way round. Certain things are
the happiness of most men, but these are simple
things: food and shelter, health, love,
successful work and the respect of one's own
herd. To some people also is
essential. Where these things are lacking; only
the exceptional man can achieve happiness, but
where they are enjoyed, or can be obtained by
well-directed effort, the man who is still
unhappy is suffering from some psychological
which, if it is very grave, may
need the services of a psychiatrist, but can in
ordinary cases be cured by the patient himself,
provided he sets about the matter in the right
way. Where circumstances are not
definitely unfortunate, a man should be able to
achieve happiness, provided that his passions and
interests are directed , not inward. It
should be our endeavour therefore, both in
education and in attempts to adjust ourselves to
the world, to aim at avoiding self-centred
passions and at acquiring those affections and
those interests which will prevent our thoughts
from dwelling upon ourselves. It is
not the nature of most men to be happy in a
prison, and the passions which shut us up in
ourselves constitute one of the worst kinds of
prisons. Among such passions some of the
are fear, , the sense of sin,
self-pity and self-admiration. In all these our
desires are centred upon ourselves: there is no
genuine interest in , but only a
concern it should in some way injure us or
fail to feed our ego. Fear is the principal
reason why men are so admit facts
and so anxious to wrap themselves round in a warm
garment of myth. But the tear the warm
garment and the the
rents, and the man who has become
its warmth suffers far more from these blasts
than a man who has hardened himself to them from
the first. Moreover, those who
generally know at bottom that they are doing so,
and live in a state of apprehension some
event should force
realisations upon them. ↵ One of the great
self-centred passions is that they
afford so little variety in life. The man who
loves only himself cannot, it is true, be accused
of in his affections, but he is bound
in the end to suffer boredom from the
of the object of his
devotion. The man who suffers from a sense of sin
is suffering from a particular kind of self-love.
In all this vast universe the thing that appears
to him of most importance is that he himself
should be . It is a grave defect in
certain forms of traditional religion that they
have encouraged this particular kind of
self-absorption. ↵ The happy man is the man who
lives , who has free affections and
wide interests, who secures his happiness through
these interests and affections and through the
fact that they, in turn, make him an object of
interest and affection to many others. To be the
recipient of affection is a potent cause of
happiness, but the man who demands affection is
not the man upon whom it is . The man who
receives affection is, speaking broadly, the man
who gives it. But it is useless to attempt to
give it as a calculation, in the way in which one
might , for a calculated
affection is not genuine and is not felt to be so
by the recipient. ↵ What then can a man do who
is unhappy because he is self? So long
as he continues to think about the causes of his
, he continues to be self-centred and
therefore does not get outside the vicious
circle; if he is to get outside it, it must be by
genuine interests, not by simulated interests
adopted merely as a medicine. Although this
difficulty is real, there is nevertheless much
that he can do if he has rightly diagnosed his
trouble. If, for example, his trouble is due to a
sense of sin, conscious or unconscious, he can
first persuade his conscious mind that he has no
reason to feel , and then proceed, by the
kind of technique that we have considered in
earlier chapters, to plant this rational
conviction in his , concerning
himself meanwhile with some more or less neutral
activity. If he succeeds in the sense
of sin, genuinely objective
interests will arise . If his
trouble is self-pity, he can deal with it in the
same manner after first persuading himself that
there is nothing extraordinarily unfortunate in
his circumstances. If fear is his trouble, let
him practise exercises designed to give courage.
Courage in war has been recognised from time
as an important virtue, and a great
part of the training of boys and young men has
been producing a type of character
capable of in battle. But moral
courage and intellectual courage have been much
less studied; they also, however, have their
technique. Admit to yourself every day at least
one painful truth; you will find this quite as
useful as the Boy Scout's daily kind action.
Teach yourself to feel that life would still be
worth living even if you were not, as of course
you are, all your
friends in virtue and intelligence. Exercises of
this sort prolonged through several years will at
last enable you to admit facts without ,
and will, in so doing, free you from the empire
of fear over a very large field. ↵ What the
objective interests are to be that will arise in
you when you have overcome the disease of
self-absorption must be left to the spontaneous
workings of your nature and of external
circumstances. Do not say to yourself in advance,
'I should be happy if I could become
stamp-collecting' and set to work to
, for it may well happen that you
will fail altogether to find stamp collecting
interesting. Only what genuinely interests you
can be of any use to you, but you may be pretty
sure that genuine objective interests will grow
up as soon as you have learnt not to be
in self. ↵ The happy life is to an extraordinary
extent the same as the good life. Professional
have made too much of self-denial, and
in so doing have put the emphasis in the wrong
place. Conscious self-denial leaves a man
self-absorbed and aware of what he has
sacrificed; in consequence it fails often of its
immediate object and almost always of its
ultimate purpose. What is needed is not
self-denial, but that kind of direction of
interest which will lead
and naturally to the same acts that a person
absorbed his own virtue could
only perform by means of conscious self-denial. I
have written in this book as a , that is
to say, as one who regards happiness as the good,
but the acts to be recommended from the point of
view of the are on the whole the same as
those to be recommended by the . The
, however, is too apt, though this is
not, of course, universally true, to stress the
act rather than the state of mind. The effects of
an act upon the agent will be widely different,
according to his state of mind at the moment. If
you see a child drowning and save it as the
result of a to bring help, you
will emerge none the worse morally. If, on the
other hand, you say to yourself,'It is the part
of virtue to the helpless, and I wish to
be a man, therefore I must save this
child', you will be an even worse man afterwards
than you were before. What applies in this
extreme case applies in many other instances that
are less obvious. ↵ There is another difference,
somewhat more subtle, between the attitude
towards life that I have been recommending and
that which is recommended by the traditional
. The traditional , for example,
will say that love should be . In a
certain sense he is right, that is to say, it
should not be selfish beyond a point, but it
should undoubtedly be of such a nature that one's
own happiness is bound up in its success. If a
man were to invite a lady to marry him on the
ground that he desired her happiness and
at the same time considered that she would afford
him ideal opportunities of self-abnegation, I
think it may be doubted whether she would be
altogether pleased. Undoubtedly we should desire
the happiness of those whom we love, but not as
an alternative to our own. In fact the whole
between self and the rest of the
world, which is implied in the doctrine of
self-denial, disappears as soon as we have any
genuine interest in persons or things outside
ourselves. Through such interests a man comes to
feel himself part of the stream of life, not a
hard like a billiard-ball, which
can have no relation with other such entities
except that of collision. All depends
upon some kind of or lack of
integration; there is within the
self through between the
conscious and the ; there is lack
of integration between the self and society where
the two are not by the force of
objective interests and affections. The happy man
is the man who does not suffer from either of
these failures of unity, whose personality is
neither divided against itself nor
the world. Such a man feels himself a citizen of
the universe, enjoying freely the spectacle that
it offers and the joys that it affords,
by the thought of death because he
feels himself not really separate from those who
will come after him. It is in such profound
union with the stream of life that
the greatest joy is to be found. ↵
知识点
重点词汇
creed [kri:d] n. 信条，教义 n. (Creed)人名；(英)克里德 {toefl :8002}
immersed [ɪ'mɜ:st] adj. 浸入的；专注的 v. 浸（immerse的过去式和过去分词）；沉湎于 { :8097}
envy [ˈenvi] n. 嫉妒，妒忌；羡慕 vt. 嫉妒，妒忌；羡慕 vi. 感到妒忌；显示出妒忌 {gk cet4 cet6 ky ielts :8468}
intolerable [ɪnˈtɒlərəbl] adj. 无法忍受的；难耐的 { :8495}
vividly ['vɪvɪdlɪ] adv. 生动地；强烈地 {cet6 :8508}
dispelling [dɪˈspelɪŋ] v. 驱散，赶跑( dispel的现在分词 ) { :8525}
indispensable [ˌɪndɪˈspensəbl] n. 不可缺少之物；必不可少的人 adj. 不可缺少的；绝对必要的；责无旁贷的 {cet4 cet6 ky toefl ielts :8544}
outward [ˈaʊtwəd] adj. 向外的；外面的；公开的；外服的；肉体的 adv. 向外（等于outwards）；在外；显而易见地 n. 外表；外面；物质世界 {gk cet4 cet6 ky toefl :8599}
unwelcome [ʌnˈwelkəm] n. 冷淡 adj. 不受欢迎的；讨厌的；不被接受的 vt. 冷淡地对待 { :8638}
instinctive [ɪnˈstɪŋktɪv] adj. 本能的；直觉的；天生的 {toefl gre :8715}
lest [lest] conj. 唯恐，以免；担心 {cet4 cet6 ky :8827}
spontaneously [spɒn'teɪnɪəslɪ] adv. 自发地；自然地；不由自主地 {toefl :8862}
bestowed [biˈstəud] vt. 使用；授予；放置；留宿 { :9425}
sane [seɪn] adj. 健全的；理智的；[临床] 神志正常的 n. (Sane)人名；(日)实(姓)；(日)实(名)；(芬、塞、冈、几比、塞内)萨内 {ky toefl gre :9556}
thorns [θɔ:nz] n. [植] 刺，刺尖（thorn的复数形式）；[植] 荆棘 { :9881}
flinching [flɪntʃɪŋ] v. （因危险和痛苦）退缩，畏惧( flinch的现在分词 ) { :9904}
objectively [əb'dʒektɪvlɪ] adv. 客观地 { :11272}
disintegration [dɪsˌɪntɪ'ɡreɪʃn] n. 瓦解，崩溃；分解 { :11449}
unhappiness [ʌn'hæpɪnəs] n. 苦恼；忧愁 { :11535}
virtuous [ˈvɜ:tʃuəs] adj. 善良的；有道德的；贞洁的；正直的；有效力的 {toefl ielts gre :12389}
perpetually [pə'petʃʊəlɪ] adv. 永恒地，持久地 { :13089}
encased [enˈkeɪst] adj. 包装的；被包住的 v. 盖住；包起；装箱（encase的过去分词） { :13206}
causation [kɔ:ˈzeɪʃn] n. 原因；因果关系；出现 { :13210}
sinful [ˈsɪnfl] adj. 有罪的 { :13589}
parenthood [ˈpeərənthʊd] n. 亲子关系；父母身份 { :14467}
antithesis [ænˈtɪθəsɪs] n. 对立面；对照；对仗 {gre :15063}
难点词汇
sameness [ˈseɪmnəs] n. 相同；千篇一律；单调 { :17292}
untoward [ˌʌntəˈwɔ:d] adj. 不幸的；麻烦的；倔强的；困难的 {gre :18475}
immeasurably [ɪ'meʒərəblɪ] adv. 无限地；广大无边地；不能测量地 { :18619}
promiscuity [ˌprɒmɪs'kju:ətɪ] n. 乱交；混乱 { :18977}
untroubled [ʌn'trʌbld] adj. 无烦恼的；未被扰乱的；平静的 { :19613}
invariable [ɪnˈveəriəbl] n. 常数；不变的东西 adj. 不变的；常数的 {ky toefl :20215}
immemorial [ˌɪməˈmɔ:riəl] adj. 远古的，古老的；无法追忆的 {gre :20485}
unselfish [ʌnˈselfɪʃ] adj. 无私的，慷慨的 {toefl :20739}
thereupon [ˌðeərəˈpɒn] adv. 于是；随即；关于那，在其上 { :21070}
moralist [ˈmɒrəlɪst] n. 道德家；伦理学者 { :21627}
moralists [ˈmɔ:rəlɪsts] n. 道德家，道德主义者，说教者( moralist的名词复数 ) { :21627}
ardently ['ɑ:dntlɪ] adv. 热烈地；热心地 { :22918}
maladjustment [ˌmælə'dʒʌstmənt] n. 失调，不适应 { :26141}
fearlessness ['fɪələsnəs] n. 无畏；勇敢 { :26602}
hedonist [ˈhi:dənɪst] n. 快乐主义者；享乐主义者 adj. 享乐主义者的 {gre :32612}
succour [ˈsʌkə(r)] n. 救援物品 vt. 救助 { :32973}
生僻词
billiard-ball [ ] [网络] 撞球；台球图片；台球
commonest [ ] adj. 普通的( common的最高级 ); 通俗的; [数学]公共的; 公有的
intellectualised [ ] (intellectualise 的过去分词) v.<主英>=intellectualize
Krutch [ˈkru:tʃ] n. （姓氏） 克鲁奇
self-abnegation [ˌselfˌæbnɪ'geɪʃən] n. 自我牺牲；克己；自制
self-absorbed [ˈselfəbˈsɔ:bd] adj. 自私的；专心于自己的事务或利益的；固执己见 {gre :0}
self-absorption [ˈselfəbˈsɔ:pʃən] n. 自吸收；聚精会神；热衷；专心致致
self-admiration ['selfædmə'reɪʃən] n. 自赏，自负; 自我欣赏
self-centred [ˈselfˈsentəd] adj. 自我中心的；自私自利的
self-denial [ˌselfdɪˈnaɪəl] n. 自我否定；克己；忘我
self-love [ˈselfˈlʌv] n. 自爱；自恋；利己主义
self-pity [ˈselfˈpɪti:] n. 自怜；自哀
well-directed ['wɛldaɪ'rɛktɪd] adj. 精心瞄准、引导的; 精心指引、领导或辅导的
词组
absorb in [ ] un. 专心于 [网络] 全神贯注于；吸引
accustom to [ ] un. 习惯于 [网络] 使习惯；使习惯于；习惯于某事
cold blast [ ] un. 鼓冷风；冷鼓风 [网络] 寒风
collect stamp [ ] 集邮
deceive themselves [ ] vi.误解,想错
devote to [diˈvəut tu:] v. 把…贡献给 [网络] 致力于；献身于；把……献给
direct impulse [ ] 正向脉冲
drawback to [ ] un. 对于…的缺点 [网络] 做…的不利条件
encase in [ ] 围住，包起；把…装在箱(或盒、套、袋、壳等)内
in the pursuit of [ ] [网络] 追求；奉行
indispensable to [ˌɪndisˈpensəbl tu:] [网络] 不可缺少的；不可或缺；必不可少的
it is probable that [ ] [网络] 也许；很有可能；句型
knit together [ ] [网络] 把…联系在一起；汇集；爱心互相联络
lack of coordination [læk ʌv koˌɔrdn:ˈeʃən] [网络] 身体缺乏协调；缺乏协调的行动；协同作用缺乏
lend money [lend ˈmʌni] [网络] 借钱；借出；借钱给别人
lend money at interest [ ] na. 取息贷款 [网络] 有息贷款
outer world [ ] [网络] 外敌世界；外部世界；外在世界
penetrate through [ ] v. 穿过；透过 [网络] 穿透
pit against [ ] v. 敌对 [网络] 使竞争；使与…相斗；使与…对抗
separate entity [ ] [网络] 单独实体；独立体；独立实体
stamp collecting [ ] n. 集邮 [网络] 邮票收集；集邮类；关于集邮的英语作文
superior to [sjuˈpiəriə tu:] adj. 胜过；优于 [网络] 比…好；级别高于；比…高级
the outer world [ ] na. 外部世界；世间 [网络] 处部世界
the unconscious [ ] [网络] 无意识；潜意识；下意识
unconscious mind [ʌnˈkɔnʃəs maind] [网络] 潜意识；无意识；无意识心理
unwilling to [ ] [网络] 不愿意；不情愿的
upon oneself [ ] [网络] 承担责任
单词释义末尾数字为词频顺序
zk/中考 gk/中考 ky/考研 cet4/四级 cet6/六级 ielts/雅思 toefl/托福 gre/GRE
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