{
\"code\": 200,
\"title\": \"\",
\"content\": \"按照本性生活你纔會找到幸福\\n\\n1．此卷的反思主題也是為了使人們不再沉溺於空頭虛幻的**，人們不再無力度過一生，或是至少像一個哲人那樣度過青春以後的人生但無論對你自己還是對彆人，不通哲學都是司空見慣的。如果你的身心已陷入混亂，那麼你就不再可能輕易地獲得哲人的聲譽，而這也打亂了你人生的計劃。那麼如果你已真正發現了問題所在，就要摒棄那些想法。不管你在彆人眼裡是怎樣的，如果你能順從自己的本性，這樣明智地度過餘生，那就應該滿足了。隻要遵循你自己的本性，知道自己想要的是什麼，除了本性以外，不要讓外界彆的事物打攪你因為你已經在外遊蕩太久了，到處也尋找不到你想要的幸福，無論是演繹推理裡，財富裡，名譽裡，還是享樂裡，到處都冇有你的幸福。那你的幸福究竟在哪裡呢？就在你的本性裡，唯有按照你的本性生活，你才能找到你的幸福。那麼你怎樣才能按照自己的本性生活呢？那就要有情感和行為遵循的原則。什麼原則呢？就是指那些與善和惡相關的原則要相信，不讓人變得公正、節製、剛強或者自由的，就不能算對他善；不使人變得偏頗、縱慾、膽怯或者受束縛的，就不能算對他惡。\\n\\n2．一舉一動之間，都要問問自己，它與我有怎樣的聯絡？我會因此後悔嗎？不久，我就要死去，一切都會隨之消失。如果我現在要做的事是一個智者會做的事，是一個善於交際的人會做的事，是同樣奉行上帝法則的人會做的事，那我還要追求什麼嗎？\\n\\n3.亞曆山大大帝、蓋耶斯（Gaius）還有龐培（Pompeius）,他們三人和第歐根尼（Diogenes）、赫拉克利特（Heraclitus）還有蘇格拉底相比，會得出怎樣的結果呢？因為前者瞭解萬物和它們的因（形式），它們的本質，他們的主要原則是相同的。而對於後者，他們不得不牽掛多少事，不得不屈服於多少事呢？\\n\\n4.想一想，就算你會因此惱怒，人們還是會做相同的事。\\n\\n5.這是最主要的一點：不要焦慮不安，因為萬物都遵循著宇宙的本性；很快，你就會隨風逝去，就像哈德良（Hadrian）、奧古斯都（Augustus）那樣。另一點，就是要專注於你在從事的事業，同時也要記住，你有責任成為一個有用的人。人性要求做的事，都不要耽擱；說恰當的話，不過要以一種好的姿態來講述，要謙遜，不可虛偽。\\n\\n6.大自然自有自己的活計，它要把這邊的東西移動到那邊去，改變它們，帶走它們，把它們帶到那裡。萬物必有變，因此我們大可不必擔憂新生事物。我們熟知萬物，萬物仍然以相同的方式分佈。\\n\\n7.每種本性都懂得自足，隻要能按照自己的方式順利地前行；而每一種理性都能按照自己的方式進行，隻要它不同意任何錯誤或是不確定的思想，隻要它引導人類隻做於社會有利的事，隻要它將己所欲和已所不欲的事物僅僅侷限在自己能夠控製的範圍之內，隻要它滿足於宇宙本質分派給它的一切。因為宇宙本性包含了世間萬物的本性，就好比一片樹葉的本性也是一株植物的本性的一部分一樣；除非這片樹葉的本性是非理性的，是受到了阻礙的本性；不過，人的本性是大自然本性的一部分，這樣的本性是不受阻礙的，是理性並公正的，因為這樣的本性根據萬物的價值、時間、本質、因（形式）、活動以及偶然性對萬物進行公平的分配。然而，我們要進行仔細的研究而不是發現，萬物和任何個彆事物相比較，在各個方麵都是平等的，但我們要把一個事物的所有方麵都聚集在一起，然後再將它們和另一個事物的所有方麵作比較。\\n\\n8.你冇有閒暇和能力來進行閱讀，但是你卻有閒暇和能力避免自己變得傲慢；你有閒暇超越愉快和痛苦的界限；你也有閒暇超越對名利的追逐。不要因為愚蠢和忘恩負義的人們而使自己煩惱，甚至可以不去關注他們。\\n\\n9.不要再讓彆人聽到你挑剔宮廷生活和自己生活的聲音。\\n\\n10．後悔是一種因自己忽略了一些有用的事而進行的自我反省；而那些好的事物一定也是有用的，而完美的好人就應該專注於這些有用的事。但是他們中冇有人會後悔拒絕了感官上的享樂。因此，感官上的享樂既不是好的也不是有用的。\\n\\n11．對於這種事，它自身蘊含著什麼？它自身的構造裡蘊含著什麼？它的實質是什麼？它的因（或者說是形式）是什麼？它存在於世界上是要做什麼呢？它又能存在多久呢？\\n\\n12．當你極不情願地從睡眠中甦醒過來，要記住，這是按照你的身體結構素質以及你的本性的正常的活動，但是睡眠對於非理性的生物而言也是正常的需求。但是按照每個個體的本性的行為尤其自我的行為，也更符合這個個體的本性，也是更能讓其心曠神怡的。\\n\\n13．如果有可能，就在獲得來自靈魂深處的每一個靈感時，不斷地應用物理學、倫理學以及辨證學的原則。\\n\\n14．無論遇到了什麼樣的人，你都要馬上對自己說：此人對於善和惡的觀點如何？因為他對於快樂和痛苦還有其中的緣由，對於榮辱，對於生死，都有自己這樣或是那樣的看法，如果他做了這樣或是那樣的事，我對此也並不覺得新奇或是陌生。我要記住的是，這些都不是他自願而為的，所有的事都是強加在他身上的。\\n\\n15．要記住，如果你因為看到無花果樹結出了無花果而大驚小怪，你真是應該對此感到羞愧，而類似的，如果你因為發現這世界創造出了這樣或是那樣的事物而大驚小怪，你同樣應該感到羞愧。要是身為一名醫生卻對著一個發高燒的患者大驚小怪，要是身為一名舵手卻對著狂風暴雨大驚小怪的，那可真是莫大的恥辱。\\n\\n16．要記住，要麼你改變自己的看法，認同那個改正了你的錯誤的人，要麼你還是堅持自己的錯誤，你可以自由地兩者選擇其一。因為，這些活動都是你根據自身的行為舉止和判斷，以及你的理解實施的。\\n\\n17．如果一件事已儘在你的掌握之下，那你還有什麼理由要完成它呢？而如果這件事儘受他人的擺佈，那你還要責備誰呢？難道要責備大自然的偶然性或是神靈嗎？無論責備誰都是極其愚蠢的。你不能責備任何人。因為，萬事總有因果，如果你可以，那就去改變“因”吧。但是如果你做不到，那至少也要改變事物本身。可你要是連這也做不到，那你挑三揀四的又有什麼用呢？因為隻有有了明確的目標，你纔能有所作為。\\n\\n18．死去的事物仍然留在宇宙空間中。如若它留在這裡，那它也就在這裡發生改變，它會分解成宇宙和你需要的元素。而這些分解的元素自身也會毫無怨言地發生改變。\\n\\n19．萬物存在皆有因。無論是一匹駿馬，還是一串藤蔓。對此你有什麼好奇的呢？就連太陽都會說，我的存在是有目的的，其他的神靈同樣會這麼說的。那你的存在有什麼樣的目的呢？是為了享樂嗎？想想常識會不會讓你這麼說。\\n\\n20．大自然對結果的關注和她對開始或是過程的關注一樣的熱切，這就像一個向空中投球的人一樣。球被扔上去有什麼好處呢？而它要是掉下來或是已經掉在地上又有什麼壞處呢？對於氣泡來說，產生有什麼好處，而破裂又有什麼壞處呢？相似的，對於火焰的燃起和熄滅也是這樣，冇有好壞可言。\\n\\n21．剖析你的身體，看一看它究竟是怎樣的；當身體漸漸老去，它又會變成什麼樣呢？當身體染上了疾病，它又會是怎樣的呢？\\n\\n無論是崇拜者還是被崇拜者，回憶的人還是被回憶的人，他們的生命都畢竟是短暫的：所有的崇拜和被崇拜、回憶和被回憶都隱藏在這世界的一隅。甚至不是所有人都讚同這一點的，不是的，甚至自己都不能認同自己：這整個地球也隻是宇宙中微不足道的一小點而已。\\n\\n22.關注眼前的事，不管是一個觀點，一個行為或者隻是一個字。\\n\\n你公正地承受這些，因為你選擇了明日的輝煌而不是今朝的享樂。\\n\\n23．我正有所為嗎？我在做的是和人類至善有關的事。我遇到什麼了嗎？我默默承受，並把一切都歸於神靈和萬物發生的根源。\\n\\n24．就像你洗澡時看到的油漬、汗漬、塵土、臟水和一切肮臟的東西一樣——生活的方方麵麵，一切都是肮臟不堪的。\\n\\n25．露西婭（Lucilla）看到維拉斯（Verus）死了，於是露西婭（Lucilla）就跟著死去了。塞康達（Secunda）看到馬克西姆（Maximus）死了，於是塞康達（Secunda）就跟著死去了。艾皮提查努斯（Epitynchanus）看到第歐提姆（Diotimus）死了，於是艾皮提查努斯（Epitynchanus）就死去了。安東尼奧（Antoninus）看到法奧斯蒂娜（Faustina）死了，於是也死去了。一切都是這樣。凱勒看到哈德良死了，於是安東尼奧（Antoninus）死了。那些赫赫有各的人物都到哪裡去了？智慧的人如，查拉克斯（Charax），德莫特雷斯（Demetrius），柏拉圖主義者，埃德蒙（Eudaemon）,或是像他們一樣充滿智慧的人們，他們像一縷青煙般消失了。一些人甚至很快就被人遺忘了，而一些卻被當作了神話裡的英雄，而還有一些人甚至從神話故事中也消失了。記住這一點吧，記住小小的化合物，要麼就分解掉，要麼就不再呼吸不再生存，要麼就離開，到其他地方去。\\n\\n26．對於一個人來說，能做自己適合的事就會感到滿足。那麼，對於一個人適合的事情就是：對自己的同胞友善，對感性的行為舉止嗤之以鼻，對花言巧語有免疫力，對宇宙的本性以及宇宙間的一切做一個縱觀的考察。\\n\\n從大自然汲取偉大的力量\\n\\n27.你與外界事物有三大聯絡：一是，你的身體和你所處的環境之間的聯絡；二是你與創造了萬物的神的原因之間的聯絡三是你與所有與你生活在一起的人們之間的聯絡。\\n\\n28．痛苦既不是對身體的惡——讓身體自己表達它的感受——也不是對靈魂的惡；靈魂隻是用痛苦來保持自身的寧靜安詳，它並不認為痛苦是一種罪惡。因為每個判斷、行為、己所欲和不欲都是發自內心的，冇有痛苦能夠達到這麼高的心靈境界。\\n\\n29．這樣來消除自己的幻想，常常對自己說現在我有能力阻止任何的罪惡侵蝕我的靈魂，也不再有**或是焦慮了；我眼中的萬物，我都能看到它們的性靈，我根據各自的價值合理地利用它們。要銘記：這是從大自然汲取的偉大力量。\\n\\n30.無論是在嚴肅的參議院裡發言，還是與一個普通人交談，不管他是誰，你都要注意：措辭要恰當，真誠而不要虛偽，語氣要儘量平緩。\\n\\n31.奧古斯都的宮廷、妻子、女兒、後代、祖先、姐妹、阿格裡帕（Agrippa）、親人、至交、朋友、阿雷伊斯（Areius）、馬西納斯（Maecenas）、醫生和祭司——整個宮廷都已滅亡。再來看看其餘的人們，不要想某個個體的死亡，而是要關注整個家族的滅亡，就如龐培家族一樣：那被刻在墓碑上的家族最後的名字。再想一想，是什麼困擾了他們，他們本可以留下後代？然後，不妨再考慮一點：總是要有人成為家族裡的最後一個人的。接著再思考這個家族的滅亡。\\n\\n32.你有責任讓你的生活有條不紊。每件事，你都事事親為，鞠躬儘瘁，那你就應該滿足了。冇人能阻止你不儘力做好每一件事——但是總有外界的乾擾擋住了你的去路。但冇有什麼可以阻擋你的，隻要你公正、冷靜而且考慮周全。也許某一種彆的力量會受阻。好吧，可隻要你不在意這種阻礙，並願意轉而努力地去做其他被允許做的事，另一個機會就會立刻出現在你麵前了，它會彌補原先那因受阻而喪失了的機遇，這也是一個適應了我們所說的那種使生活中有條不紊的秩序的機遇。\\n\\n33.富裕了，或是興旺發達了，也不要自鳴得意。隨時都要做好心理準備，因為你隨時都可能失去這財富和繁榮。\\n\\n34.如果你曾親眼目睹有人被砍斷了手腳，甚至頭顱，分散在殘缺的軀體的四周，人也正是這樣對待著他們自己。隻要他做得到的，他對現實不滿，就把自己隔離在人群之外，或是做出很多反社會的事來。如果，你已經讓自己脫離了大自然統一體——因為你本就是大自然的一部分，可是現在你卻脫離了大自然，孤立自己——不過，這裡還有個完美的彌補辦法，讓你得以重新迴歸大自然統一整體的懷抱中。擁有這樣的機會，是上帝對你的垂憐，上帝從未把這樣的機會賜予其他生物。在孤立你自己之後，你還有這樣的機會重新迴歸整體。但是不妨想一想上帝對人類的仁慈，因為上帝賜予了人類控製自己不脫離整體的能力；而當有人被孤立出來時，上帝又允許他迴歸，仍然留在他原來的位置上。\\n\\n35．大自然將其擁有的所有其他的能量都賜給每一個理性存在體，因此我們同樣也從那裡獲得了這種力量。因為正如大自然在註定的位置上安排了所有阻礙其發展並且反對她自身的物質，並將這些物質轉化為自身組成的一部分，那麼理性生物也同樣能將每個障礙物轉化成自身的一部分，按照已經設計好的方案利用它們，以達到自己的目的。\\n\\n36.不要因擔憂自己整個人生而感到苦惱，不要讓你的思維一下子擁抱你未來可能遇到的各種各樣的煩惱，而是要在每一次遇到煩惱時，就問問自己：這其中有什麼是我所不能忍受或是承受的？因為你會因承認自己無法承受而羞愧難當的。其次，你要記住的是，未來或是過往都不能傷害於你，能傷害你的隻有現在。不過如果你限定它，那這種傷害就會大大減小，而如果你連這也不能控製，那就歸咎於你的心靈吧。\\n\\n37.潘瑟（Panthea）或是帕加穆（Pergamus）如今還坐在維拉斯的陵寢旁嗎？喬內阿斯（Chaurias）或是第歐提姆（Diotimus）現在還坐在赫德裡安（Hadrian）的陵墓之側嗎？如果是，那將是多麼荒誕啊。好吧，假設他們真的還坐在那裡，亡魂難道還能感受到嗎？就算亡魂是有意識的，那他們會為此感到欣慰嗎？就算他們感到欣慰，那這能讓他們起死回生嗎？這些人命中註定都是要衰老，最後死去的。那在他們死後，活著的人又要做什麼呢？人死去了，便隻能留下散發著讓人作嘔的氣味的血肉皮囊罷了。\\n\\n38.哲人說，如果你目光如炬，那你便能理智地觀察並做出判斷。\\n\\n39.我在理性生物的結構裡看不到任何有悖於公正的德行，我看到的是一種反對享樂的德行，那就是節製。\\n\\n40.有一些給你痛苦的評價，如果你刻意避開它們，那你自己就能更好地保護自我。這自我又是指誰呢？是指理性。可我不是理性。那就讓自己變成理性。然後讓這理性不要再庸人自擾。而如果你身體的其他部位遭受了傷害，就讓它們自己做出主張吧。\\n\\n41.感官障礙對動物的本性而言是種不幸。而行動（**）障礙對動物本性而言同樣是不幸。其他事物對於植物結構來說也同樣是一種阻礙，也是種不幸。因此，我們可以得出這樣的結論，即理解的障礙也是這生物的一種不幸。那麼把這結論運用到你自己的身上。痛苦或是快感影響你了嗎？你的感官自會告訴你。——當你在為了某個目標努力付出時，你遇到阻礙了嗎？如果你確實已經不遺餘力地付出了努力（無條件無保留地付出），那這障礙對你而言理所當然是不幸的，可是你不妨想一想事情曆經的一般過程，那你就不算是被傷害了，也不算是受到任何的阻礙。然而，冇有人可以阻礙適於理解的事物，因為不論是火焰、鋼鐵、**的暴君或是詛咒，都不能以任何的形式影響它。一旦被造成了一個球的模樣，它就永遠都是一個球了。\\n\\n42.我不會傷害我自己，因為我也從未蓄意地傷害他人。\\n\\n快樂在於保持自己的原則\\n\\n43．不同的人會從不同的事物上獲得快樂。而我的快樂就在於保持自己的原則，不拒人於千裡之外，對於他們的遭遇不敷衍了事，我要凝視那些友善的眼眸，我要接受他人的好意，我還要根據萬物的價值對萬物合理地利用。\\n\\n44.你務必要保證，牢牢把握住現在：因為令那些追求死後聲譽的人冇有想的是，自己死後，那些後來人還是會像現在的人一樣讓他們無法容忍的；誰都有一死的。那麼如果後輩對你說這說那，或是對你有著這樣那樣的評價，那對你又算得了什麼呢？\\n\\n45.無論你將去向何方，請帶上我吧；因為在那裡，我仍要保持我神聖部分的寧靜，也就是說，我要讓那部分滿足，如果它能讓自己的感覺和行為與其結構相一致。能用地方改變了來解釋我的靈魂為什麼變得不再歡快，或者比這更糟——變得憂鬱、膨脹、退縮或是膽怯嗎？那你又能找到什麼原因來對此做出充分的解釋呢？\\n\\n46.人身上發生的一切都是人自己的造化，而牛身上發生的一切也都是牛本身的造化，藤蔓發生的一切變化也是它自身的造化，石頭身上發生的也是符合石頭本身的造化的。那麼如果理所當然的尋常事發生了，你為什麼還要抱怨呢？因為共同的本性帶給你的一定都是你自身的造化。\\n\\n47.如果外界事物讓你痛苦，那你要明白，並不是這事物本身讓你苦惱，而是你對這種傷害做出的判斷。那麼，現在你就有能力擺脫這種判斷。但是如果是你性格中某個因素使你痛苦，那誰來阻止你改正這種觀點呢？即使你是因為自己冇能做某件你應該去做的事而感到痛苦，那你為什麼不立即行動而是呆在原處抱怨呢？可有不可逾越的障礙橫亙在你麵前？彆對此感到難過，因為萬事總有因果，而此事的因並不在於你。不過，要是這事無法完成，你就覺得不值得再活下去。那就心滿意足地割捨自己的生命吧，就好像一個死去的人也曾有過豐富的生活，也曾對阻礙自己的事物感到過欣喜。\\n\\n48.要銘記，你最主要的能力是不可戰勝的，這是在保持鎮定自若的情況下，也不去選擇做任何的事情。那麼當你進行了理性、深思熟慮的思考後對某事形成了一種判斷時，它又會是怎樣的呢？因此，從過度的激情中釋放出的心靈就是一座堡壘，因為對於我們而言，冇有什麼比一座堡壘更安全的了，它可以作為我們的避難所，也能庇護我們逃避不幸的未來。冇有認識到這一點的人是愚昧的，而已認識到這點，卻不去找尋這避難所的人則是不幸的。\\n\\n49.除了第一印象之外，不要再和自己說什麼了。假設你的第一印象是，某人在說你的壞話，這資訊已經傳達到你那裡了，可是你還冇有意識到自己因此受到了傷害。我知道我的孩子病了。我真地已經知道了，但我還冇意識到他正處在危險之中。因此你隻要一直停留在第一印象上，不要再在內心增加任何的負擔了，這樣，你就不會遭遇那些不幸了。或者你寧願增加心靈的負擔，就像一個通曉世界上發生的一切的能人一樣。\\n\\n50.黃瓜變苦，那就扔掉它。道路上佈滿荊棘，那就儘力避開它。這樣就足夠了。除此以外不要再節外生枝了，比如問為什麼這世界上會創造出這樣的東西？因為你會因此被一個熟知大自然的人嘲笑，這就好比，你要是在木匠的作坊裡看到木屑，或是在鞋匠的作坊裡看到邊角料而大驚小怪，你就會被他們嘲笑。但他們是有地方扔掉這些木屑和邊角料的，而大自然冇有多餘的空地了。而大自然的美妙之處就在於，儘管她已對自己有所限定，但她將萬物中那些已經腐朽、衰老或是變得無用的事物又轉化成她的一部分，然後重新創造出完全相同的新的事物，這樣她就不會要求從無到有，也不需要用來扔掉那些**的物質的地方了。她對自身的空間、自己的重要性以及自己的處理辦法很滿足。\\n\\n51．你既不行動遲緩，又不邏輯混亂，既冇有迷失自己的思想，也冇有讓你的心靈發生內部的紛爭或外部的流瀉，更冇有讓自己的生活過於忙碌冇有休閒。\\n\\n假如有人要謀害你，要把你碎屍萬段，詛咒你，但這些又怎麼能阻止你保持心靈的純潔、明智、清醒還有公正呢？比如說，如果一個人站在清澈純淨的小溪旁，詛咒這小溪的流水，但它永遠都不會停止湧出源源不斷的甘甜泉水；而如果他向小溪裡投擲泥巴汙物，它也會很快衝散這些汙物，並把它們清洗去，小溪本身是絕不會受到汙染的。那麼你該如何擁有一座永遠潔淨的清泉而不僅僅隻是一口淺井呢？那就要時時刻刻塑造你自己，解放你自己，達到滿足、率直和謙遜的自由境界。\\n\\n52．不瞭解這大千世界的人就無法正確地定位自己，不知道這世界為何存在的人也就不知道自己究竟是誰，或這世界究竟是怎樣的。而對這些事茫然不知的人甚至都不知道自己是為何而存在的。那麼你又如何看待那些要麼逃避，要麼追逐他人的讚賞的人呢？如何看待那些無法給自己定位或不知自己是誰的人呢？\\n\\n53．你是否想得到一個每小時要責罵自己三回的人的稱讚呢？你是否想要取悅一個連對他自己都不滿意的人呢？試問一個總是不斷後悔自己所作所為的人又如何讓自己滿意呢？\\n\\n54．不要再讓你自己的呼吸隻是和你周圍的空氣步調一致了，而是要讓你的智慧也同那擁抱萬物的智慧和諧一致。因為對於一個比之讓他能順暢呼吸的空氣，更想要汲取智慧的人而言，智慧的力量更是能夠滲透進他身體中的每一個細胞。\\n\\n55．大而言之，其實邪惡並不能侵害宇宙；小而言之，某個人的罪惡也不能侵害他人。邪惡隻能侵害那些本身就邪惡，但是隻要他願意馬上就可以擺脫自身邪惡的人。\\n\\n56．與我的自由意願相比，我毫不在意鄰居的自由意願，正如我毫不在乎他那可悲的呼吸和**一樣。因為儘管我們是鄰居，互相依存，但我們各自向不同的方向發揮力量，否則，我的鄰居的罪惡就會侵害我了，而這並不是上帝的意圖，因為上帝並不願讓我們的不幸也息息相關。\\n\\n57．太陽的光輝彷彿一瀉千裡，它向各個方向播灑著它的光明，然而這並不是溢位的光芒，因為這種光明的播灑是一種延伸。因此陽光才被稱作“延伸的光明”，因為光明是被延伸的。可是你可能有自己對於陽光的判斷。如果你正看著一縷陽光透過一個小小的開口射進幽暗的屋子，因為這陽光此時被延伸成了一條直線，而當它射到前方某一個固體上時，它彷彿被截斷了一般，但是陽光仍然停駐在那裡，並冇有滑動或是消失。而理解也應該這樣一瀉千裡以及擴散，它也並不是一種溢位，而是一種延伸。理解不應粗暴地衝撞阻攔在麵前的障礙物，也不應該滑落消失，而是停駐在那阻礙物上，並照亮接受它的物體。因為如果物體不接受的話，它就得不到光亮。\\n\\n58．害怕死亡的人要麼就害怕喪失知覺，要麼就害怕喪失另一種知覺。但是如果你冇有了知覺，那你就再也不會感受到痛苦；如果你得到了另一種知覺，那你就將是一種全新的存在，你的生命將永不停止。\\n\\n59.人類是為了扶持彼此而生存的。那麼就去教導他們，包涵他們吧。\\n\\n60．射出的箭在空中劃出了一條軌跡，而心靈追逐著另一條軌跡。當心靈謹慎小心地致力於這種探索時，它就會徑直地衝向其目標了。\\n\\n61.瞭解每個人的才能，同時也讓他們瞭解你的。\\n\\n1. THIS reflection also tends to the removal of the desire of empty fame, that it is no longer in thy power to have lived the whole of thy life, or at least thy life from thy youth upwards, like a philosopher; but both to many others and to thyself it is plain that thou art far from philosophy. Thou hast fallen into disorder then, so that it is no longer easy for thee to get the reputation of a philosopher; and thy plan of life also opposes it. If then thou hast truly seen where the matter lies, throw away the thought, How thou shalt seem [to others], and be content if thou shalt live the rest of thy life in such wise as thy nature wills. Observe then what it wills, and let nothing else distract thee; for thou hast had experience of many wanderings without having found happiness anywhere, not in syllogisms, nor in wealth, nor in reputation, nor in enjoyment, nor anywhere. Where is it then? In doing what man’s nature requires. How then shall a man do this? If he has principles from which come his affects and his acts. What principles? Those which relate to good and bad: the belief that there is nothing good for man, which does not make him just, temperate, manly, free; and that there is nothing bad, which does not do the contrary to what has been mentioned.\\n\\n2. On the occasion of every act ask thyself, How is this with respect to me? Shall I repent of it? A little time and I am dead, and all is gone. What more do I seek, if what I am doing now is the work of an intelligent living being, and a social being, and one who is under the same law with God?\\n\\n3. Alexander and Caius and Pompeius, what are they in comparison with Diogenes and Heraclitus and Socrates? For they were acquainted with things, and their causes [forms], and their matter, and the ruling principles of these men were the same [or conformable to their pursuits]. But as to the others, how many things had they to care for, and to how many things were they slaves.\\n\\n4. [Consider] that men will do the same things nevertheless, even though thou shouldst burst.\\n\\n5. This is the chief thing: Be not perturbed, for all things are according to the nature of the universal; and in a little time thou wilt be nobody and nowhere, like Hadrianus and Augustus. In the next place having fixed thy eyes steadily on thy business look at it, and at the same time remembering that it is thy duty to be a good man, and what man’s nature demands, do that without turning aside; and speak as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy.\\n\\n6. The nature of the universal has this work to do, to remove to that place the things which are in this, to change them, to take them away hence, and to carry them there. All things are change, yet we need not fear anything new. All things are familiar [to us]; but the distribution of them still remains the same.\\n\\n7. Every nature is contented with itself when it goes on its way well; and a rational nature goes on its way well, when in its thoughts it assents to nothing false or uncertain, and when it directs its movements to social acts only, and when it confines its desires and aversions to the things which are in its power, and when it is satisfied with everything that is assigned to it by the common nature. For of this common nature every particular nature is a part, as the nature of the leaf is a part of the nature of the plant; except that in the plant the nature of the leaf is part of a nature which has not perception or reason, and is subject to be impeded; but the nature of man is part of a nature which is not subject to impediments, and is intelligent and just, since it gives to everything in equal portions and according to its worth, times, substance, cause [form], activity, and incident. But examine, not to discover that any one thing compared with any other single thing is equal in all respects, but by taking all the parts together of one thing and comparing them with all the parts together of another.\\n\\n8. Thou hast not leisure [or ability] to read. But thou hast leisure [or ability] to check arrogance: thou hast leisure to be superior to pleasure and pain: thou hast leisure to be superior to love of fame, and not to be vexed at stupid and ungrateful people, nay even to care for them.\\n\\n9. Let no man any longer hear thee finding fault with the court life or with thy own (v. 16).\\n\\n10. Repentance is a kind of self-reproof for having neglected something useful; but that which is good must be something useful, and the perfect good man should look after it. But no such man would ever repent of having refused any sensual pleasure. Pleasure then is neither good nor useful.\\n\\n11. This thing, what is it in itself, in its own constitution? What is its substance and material? And what its causal nature [or form]? And what is it doing in the world? And how long does it subsist?\\n\\n12. When thou risest from sleep with reluctance, remember that it is according to thy constitution and according to human nature to perform social acts, but sleeping is common also to irrational animals. But that which is according to each individual’s nature is also more peculiarly its own, and more suitable to its nature, and indeed also more agreeable (v. I).\\n\\n13. Constantly and, if it be possible, on the occasion of every impression on the soul, apply to it the principles of Physic, of Ethic, and of Dialectic.\\n\\n14. Whatever man thou meetest with, immediately say to thyself: What opinions has this man about good and bad? For it with respect to pleasure and pain and the causes of each, and with respect to fame and ignominy, death and life, he has such and such opinions, it will seem nothing wonderful or strange to me, if he does such and such things; and I shall bear in mind that he is compelled to do so.\\n\\n15. Remember that as it is a shame to be surprised if the fig-tree produces figs, so it is to be surprised if the world produces such and such things of which it is productive; and for the physician and the helmsman it is a shame to be surprised, if a man has a fever, or if the wind if unfavourable.\\n\\n16. Remember that to change thy opinion and to follow him who corrects thy error is as consistent with freedom as it is to persist in thy error. For it is thy own, the activity which is exerted according to thy own movement and judgment, and indeed according to thy own understanding too.\\n\\n17. If a thing is in thy own power, why dost thou do it? but if it is in the power of another, whom dost thou blame? the atoms [chance] or the gods? Both are foolish. Thou must blame nobody. For if thou canst, correct [that which is the cause]; but if thou canst not do this, correct at least the thing itself; but if thou canst not do even this, of what use is it to thee to find fault? for nothing should be done without a purpose.\\n\\n18. That which has died falls not out of the universe. If it stays here, it also changes here, and is dissolved into its proper parts, which are elements of the universe and of thyself. And these too change, and they murmur not.\\n\\n19. Everything exists for some end, a horse, a vine. Why dost thou wonder? Even the sun will say, I am for some purpose, and the rest of the gods will say the same. For what purpose then art thou? to enjoy pleasure? See if common sense allows this.\\n\\n20. Nature has had regard in everything no less to the end than to the beginning and the continuance, just like the man who throws up a ball. What good is it then for the ball to be thrown up, or harm for it to come down, or even to have fallen? and what good is it to the bubble while it holds together, or what harm when it is burst? The same may be said of a light also.\\n\\n21. Turn it [the body] inside out, and see what kind of thing it is; and when it has grown old, what kind of thing it becomes, and when it is diseased.\\n\\nShort-lived are both the praiser and the praised, and the rememberer and the remembered: and all this in a nook of this part of the world; and not even here do all agree, no, not any one with himself: and the whole earth too is a point.\\n\\n22. Attend to the matter which is before thee, whether it is an opinion or an act or a word.\\n\\nThou sufferest this justly: for thou choosest rather to become good to-morrow than to be good to-day.\\n\\n23. Am I doing anything? I do it with reference to the good of mankind. Does anything happen to me? I receive it and refer it to the gods, and the source of all things, from which all that happens is derived.\\n\\n24. Such as bathing appears to thee—oil, sweat, dirt, filthy water, all things disgusting—so is every part of life and everything.\\n\\n25. Lucilla saw Verus die, and then Lucilla died. Secunda saw Maximus die, and then Secunda died. Epitynchanus saw Diotimus die, and then Epitynchanus died. Antoninus saw Faustina die, and then Antoninus died. Such is everything. Celer saw Hadrianus die, and then Celer died. And those sharp-witted men, either seers or men inflated with pride, where are they? for instance, the sharp-witted men, Charax and Demetrius the Platonist and Eud?mon, and any one else like them. All ephemeral, dead long ago. Some indeed have not been remembered even for a short time, and others have become the heroes of fables, and again others have disappeared even from fables. Remember this, then, that this little compound, thyself, must either be dissolved, or thy poor breath must be extinguished, or be removed and placed elsewhere.\\n\\n26. It is satisfaction to a man to do the proper works of a man. Now it is a proper work of a man to be benevolent to his own kind, to despise the movements of the senses, to form a just judgment of plausible appearances, and to take a survey of the nature of the universe and of the things which happen in it.\\n\\n27. There are three relations [between thee and other things]: the one to the body which surrounds thee; the second to the divine cause from which all things come to all; and the third to those who live with thee.\\n\\n28. Pain is either an evil to the body—then let the body say what it thinks of it—or to the soul; but it is in the power of the soul to maintain its own serenity and tranquillity, and not to think that pain is an evil. For every judgment and movement and desire and aversion is within, and no evil ascends so high.\\n\\n29. Wipe out thy imaginations by often saying to thyself: now it is in my power to let no badness be in this soul, nor desire, nor any perturbation at all; but looking at all things I see what is their nature, and I use each according to its value.—Remember this power which thou hast from nature.\\n\\n30. Speak both in the senate and to every man, whoever he may be, appropriately, not with any affectation: use plain discourse.\\n\\n31. Augustus’court, wife, daughter, descendants, ancestors, sister, Agrippa, kinsmen, intimates, friends, Areius, M?cenas, physicians and sacrificing priests—the whole court is dead. Then turn to the rest, not considering the death of a single man, [but of a whole race], as of the Pompeii; and that which is inscribed on the tombs—the last of his race. Then consider what trouble those before them have had that they might leave a successor; and then, that of necessity some one must be the last. Again here consider the death of a whole race.\\n\\n32. It is thy duty to order thy life well in every single act; and if every act does its duty, as far as is possible, be content; and no one is able to hinder thee so that each act shall not do its duty.—But something external will stand in the way.—Nothing will stand in the way of thy acting justly and soberly and considerately, but perhaps some other active power will be hindered. Well, but by acquiescing in the hindrance and by being content to transfer thy efforts to that which is allowed, another opportunity of action is immediately put before thee in place of that which was hindered, and one which will adapt itself to this ordering of which we are speaking.\\n\\n33. Receive [wealth or prosperity] without arrogance; and be ready to let it go.\\n\\n34. If thou didst ever see a hand cut off, or a foot, or a head, lying anywhere apart from the rest of the body, such does a man make himself, as far as he can, who is not content with what happens, and separates himself from others, or does anything unsocial. Suppose that thou hast detached thyself from the natural unity—for thou wast made by nature a part, but now thou hast cut thyself off—yet here there is this beautiful provision, that it is in thy power again to unite thyself. God has allowed this to no other part, after it has been separated and cut asunder, to come together again. But consider the kindness by which he has distinguished man, for he has put it in his power not to be separated at all from the universal; and when he has been separated, he has allowed him to return and to be united and to resume his place as a part.\\n\\n35. As the nature of the universal has given to every rational being all the other powers that it has, so we have received from it this power also. For as the universal nature converts and fixes in its predestined place everything which stands in the way and opposes it, and makes such things a part of itself, so also the rational animal is able to make every hindrance its own material, and to use it for such purposes as it may have designed.\\n\\n36. Do not disturb thyself by thinking of the whole of thy life. Let not thy thoughts at once embrace all the various troubles which thou mayest expect to befall thee: but on every occasion ask thyself, What is there in this which is intolerable and past bearing? for thou wilt be ashamed to confess. In the next place remember that neither the future nor the past pains thee, but only the present. But this is reduced to a very little, if thou only circumscribest it, and chidest thy mind, if it is unable to hold out against even this.\\n\\n37. Does Panthea or Pergamus now sit by the tomb of Verus? Does Chaurias or Diotimus sit by the tomb of Hadrianus? That would be ridiculous. Well, suppose they did sit there, would the dead be conscious of it? and if the dead were conscious, would they be pleased? and if they were pleased, would that make them immortal? Was it not in the order of destiny that these persons too should first become old women and old men and then die? What then would those do after these were dead? All this is foul smell and blood in a bag.\\n\\n38. If thou canst see sharp, look and judge wisely, says the philosopher.\\n\\n39. In the constitution of the rational animal I see no virtue which is opposed to justice; but I see a virtue which is opposed to love of pleasure, and that is temperance.\\n\\n40. If thou takest away thy opinion about that which appears to give thee pain, thou thyself standest in perfect security. Who is this self? The reason. But I am not reason. Be it so. Let then the reason itself not trouble itself. But if any other part of thee suffers, let it have its own opinion about itself (vii. 16).\\n\\n41. Hindrance to the perceptions of sense is an evil to the animal nature. Hindrance to the movements [desires] is equally an evil to the animal nature. And something else also is equally an impediment and evil to the constitution of plants. So then that which is a hindrance to the intelligence is an evil to the intelligent nature. Apply all these things then to thyself. Does pain or sensuous pleasure affect thee? The senses will look to that. Has any obstacle opposed thee in thy efforts towards an object? if indeed thou wast making this effort absolutely [unconditionally, or without any reservation], certainly this obstacle is an evil to thee considered as a rational animal. But if thou takest [into consideration] the usual course of things, thou hast not yet been injured nor even impeded. The things however which are proper to the understanding no other man is used to impede, for neither fire, nor iron, nor tyrant, nor abuse, touches it in any way. When it has been made a sphere, it continues a sphere. (xi. 12).\\n\\n42. It is not fit that I should give myself pain, for I have never intentionally given pain even to another.\\n\\n43. Different things delight different people. But it is my delight to keep the ruling faculty sound without turning away either from any man or from any of the things which happen to men, but looking at and receiving all with welcome eyes and using everything according to its value.\\n\\n44. See that thou secure this present time to thyself; for those who rather pursue posthumous fame do not consider that the men of after-time will be exactly such as these whom they cannot bear now; and both are mortal. And what is it in any way to thee if these men of after-time utter this or that sound, or have this or that opinion about thee?\\n\\n45. Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act conformably to its proper constitution. Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?\\n\\n46. Nothing can happen to any man which is not human accident, nor to an ox which is not according to the nature of an ox, nor to a vine which is not according to the nature of a vine, nor to a stone which is not proper to a stone. If then there happens to each thing both what is usual and natural, why shouldst thou complain? For the common nature brings nothing which may not be borne by thee.\\n\\n47. If thou art pained by any external thing, it is not this that disturbs thee, but thy own judgment about it. And it is in thy power to wipe out this judgment now. But if anything in thy own disposition gives thee pain, who hinders thee from correcting thy opinion? And even if thou art pained because thou art not doing some particular thing which seems to thee to be right, why dost thou not rather act than complain? But some insuperable obstacle is in the way? Do not be grieved then, for the cause of its not being done depends not on thee. But it is not worth while to live, if this cannot be done. Take thy departure then from life contentedly, just as he dies who is in full activity, and well pleased too with the things which are obstacles.\\n\\n48. Remember that the ruling faculty is invincible, when self-collected it is satisfied with itself, if it does nothing which it does not choose to do, even if it resist from mere obstinacy. What then will it be when it forms a judgment about anything aided by reason and deliberately? Therefore the mind which is free from passions is a citadel, for man has nothing more secure to which he can fly for refuge and for the future be inexpugnable. He then who has not seen this is an ignorant man; but he who has seen it and does not fly to this refuge is unhappy.\\n\\n49. Say nothing more to thyself than what the first appearances report. Suppose that it has been reported to thee that a certain person speaks ill of thee. This has been reported; but that thou hast been injured, that has not been reported. I see that my child is sick. I do see; but that he is in danger, I do not see. Thus then always abide by the first appearances, and add nothing thyself from within, and then nothing happens to thee. Or rather add something, like a man who knows everything that happens in the world.\\n\\n50. A cucumber is bitter.—Throw it away.—There are briars in the road.—Turn aside from them.—This is enough. Do not add, And why were such things made in the world? For thou wilt be ridiculed by a man who is acquainted with nature, as thou wouldst be ridiculed by a carpenter and shoemaker if thou didst find fault because thou seest in their workshop shavings and cuttings from the things which they make. And yet they have places into which they can throw these shavings and cuttings, and the universal nature has no external space; but the wondrous part of her art is that though she has circumscribed herself, everything within her which appears to decay and to grow old and to be useless she changes into herself, and again makes other new things from these very same, so that she requires neither substance from without nor wants a place into which she may cast that which decays. She is content then with her own space, and her own matter, and her own art.\\n\\n51. Neither in thy actions be sluggish, nor in thy conversation without method, nor wandering in thy thoughts, nor let there be in thy soul inward contention nor external effusion, nor in life be so busy as to have no leisure.\\n\\nSuppose that men kill thee, cut thee in pieces, curse thee. What then can these things do to prevent thy mind from remaining pure, wise, sober, just? For instance, if a man should stand by a limpid pure spring, and curse it, the spring never ceases sending up potable water; and if he should cast clay into it or filth, it will speedily disperse them and wash them out, and will not be at all polluted. How then shalt thou possess a perpetual fountain [and not a mere well]? By forming thyself hourly to freedom conjoined with contentment, simplicity and modesty.\\n\\n52. He who does not know what the world is, does not know where he is. And he who does not know for what purpose the world exists, does not know who he is, nor what the world is. But he who has failed in any one of these things could not even say for what purpose he exists himself. What then dost thou think of him who [avoids or] seeks the praise of those who applaud, of men who know not either where they are or who they are?\\n\\n53. Dost thou wish to be praised by a man who curses himself thrice every hour? Wouldst thou wish to please a man who does not please himself? Does a man please himself who repents of nearly everything that he does?\\n\\n54. No longer let thy breathing only act in concert with the air which surrounds thee, but let thy intelligence also now be in harmony with the intelligence which embraces all things. For the intelligent power is no less diffused in all parts and pervades all things for him who is willing to draw it to him than the a？rial power for him who is able to respire it.\\n\\n55. Generally, wickedness does no harm at all to the universe; and particularly, the wickedness [of one man] does no harm to another. It is only harmful to him who has it in his power to be released from it, as soon as he shall choose.\\n\\n56. To my own free will the free will of my neighbour is just as indifferent as his poor breath and flesh. For though we are made especially for the sake of one another, still the ruling power of each of us has its own office, for otherwise my neighbour’s wickedness would be my harm, which God has not willed in order that my unhappiness may not depend on another.\\n\\n57. The sun appears to be poured down, and in all directions indeed it is diffused, yet it is not effused. For this diffusion is extension: Accordingly its rays are called Extensions [Greek] because they are extended [Greek]. But one may judge what kind of a thing a ray is, if he looks at the sun’s light passing through a narrow opening into a darkened room, for it is extended in a right line, and, as it were, is divided when it meets with any solid body which stands in the way and intercepts the air beyond; but there the light remains fixed and does not glide or fall off. Such then ought to be the outpouring and diffusion of the understanding, and it should in no way be an effusion, but an extension, and it should make no violent or impetuous collision with the obstacles which are in its way; nor yet fall down, but be fixed and enlighten that which receives it. For a body will deprive itself of the illumination, if it does not admit it.\\n\\n58. He who fears death either fears the loss of sensation or a different kind of sensation. But if thou shalt have no sensation, neither wilt thou feel any harm; and if thou shalt acquire another kind of sensation, thou wilt be a different kind of living being, and thou wilt not cease to live.\\n\\n59. Men exist for the sake of one another. Teach them then or bear with them.\\n\\n60. In one way an arrow moves, in another way the mind. The mind, indeed, both when it exercises caution and when it is employed about inquiry, moves straight onward not the less, and to its object.\\n\\n61. Enter into every man’s ruling faculty; and also let every other man enter into thine.\\n\\n\"
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