Chapter 6 Part III On the influence of fortune and misfortune upon men's judgments of the propriety of conduct; and why it is easier in the one case than in the other

CHAPTER I Though our sympathy with sorrow is generally a stronger emotion than our sympathy with joy, it is usually far less intense than that naturally felt by the person concerned. Our sympathy for pleasure is more compelling. The word "compassion," in its most proper and original sense, means that we sympathize with the suffering of others rather than their happiness.A late, shrewd and perceptive philosopher thought it necessary to prove by argument that we have a genuine sympathy for pleasure, and that celebration is an instinct of human nature.No one, I believe, has ever thought it necessary to prove that pity is such an instinct.

First, our sympathy with sorrow is in some sense more general than with joy.Although grief is excessive, we can still feel some sympathy for it.What we feel in such cases does not amount, indeed, to perfect sympathy, nor to that perfect harmony and unity of feeling which constitutes assent.We will not weep, exclaim and mourn with the victims.On the contrary, we feel his weakness and his excessive passion, but still often feel a very obvious concern for his sake.But we have no concern or sympathy for another person if we do not understand and approve of his happiness at all.The man who dances for excessive and meaningless pleasures that we disapprove of is the object of our contempt and indignation.

Moreover, pain, whether mental or physical, is a more stimulating emotion than pleasure. Though our sympathy with pain is far less intense than that naturally felt by the sufferer, it is generally more vivid than our sympathy with pleasure, which, as I shall show, is closer to the natural, Raw joy. What's more, we often struggle to rein in empathy for other people's grief.Whenever we fail to notice the victim, we try to suppress this sympathy as much as possible for our own sake, but this is not always successful.The opposite approach and reluctant submission must compel us to pay special attention to this.But sympathy for pleasure never has to do the opposite.If there is some kind of envy in such a case, we never feel the slightest sympathy for it;On the contrary, because we are always ashamed of our jealousy, we often pretend, and sometimes do, to sympathize with other people's pleasure when we are unable to do so because the feeling is unpleasant.Perhaps, when we feel really sorry in our hearts, we say that we are glad that our neighbor has had good luck.When we are unwilling to sympathize with sorrow, we often feel it; when we are willing to sympathize with joy, we often fail to feel it.It follows, therefore, from our thinking, that the tendency to sympathize with sorrow must be very strong, and the tendency to sympathize with joy must be extremely weak.

In spite of this prejudice, however, I venture to assert that, in the absence of envy, our tendency to sympathize with pleasure is stronger than our tendency to sympathize with sorrow; Our sympathy with pleasurable emotions comes closer to that which the person concerned naturally feels than sympathy. We are more or less tolerant of excesses of grief which we wholly disapprove of.We know that it takes a tremendous effort for the sufferer to bring his emotions down to full harmony with those of the bystanders.So, although he did not succeed in doing so, we are likely to forgive him.But we are not so tolerant of excessive pleasure.Because we don't think it takes such a huge effort to bring it down to the point where we can fully sympathize.He who, in the midst of his greatest unhappiness, controls his sorrows, seems to deserve the greatest admiration; but he who, when all goes well, also controls his pleasures, seems to receive scarcely any praise.We feel that there exists a greater distance in the former case than in the latter, between what the person concerned necessarily feels, and what the spectator is perfectly capable of assenting to.

What else can add to the happiness of a person who is in good health, free of debt, and has a clear conscience?All added luck may rightly be called superfluous to a man in this position; and if he takes pleasure in it, it must be caused by the most frivolous indiscretion.This condition, however, may quite rightly be called the natural and primitive state of man.While the misfortune and evil in the world at present is deeply saddening, it is indeed the condition of a large proportion of the human population.They are therefore able without difficulty to excite all the pleasures which their fellows are likely to feel in this situation.

However, although one can add nothing to this situation, one can get a lot out of it.Though the distance between this condition and man's greatest happiness is insignificant, the distance between it and his least misfortune is astonishingly great.Therefore, rather than misfortune necessarily depresses the sufferer's mood far below its natural state, fortune can raise it above its natural state.The spectator, therefore, must find it more difficult to fully sympathize with another's sorrow, and to bring his own into full harmony with it, than to sympathize with his joy; Deviating too much from one's natural and ordinary moods.It is for this reason that, though our sympathy with sorrow is often a more stimulating emotion than that of joy, it is always far less intense than that which naturally arises in the person concerned.

It is pleasant to sympathize with pleasure; where envy does not oppose it, we wallow in that supreme joy contentedly.But sympathy with grief is painful, so we are always reluctant to express it.When watching a tragic performance, we avoid as much as possible sympathy with the grief it inspires.In the end, give up trying only when it becomes unavoidable.Even then, we do our best to hide our concern from our peers.If we shed tears, we wipe them away with care, lest spectators who cannot understand the sentimentality take it as a sign of effeminacy and weakness.The poor man who asks our sympathy for his own misfortune, feeling that our pardon may be reluctant, will tell us his sorrows with apprehension and hesitation.He even concealed some of his grief, and was ashamed to express all his painful feelings because of the cruelty of the human heart.The man who gets bohemian out of pleasure and success is just the opposite.Wherever envy does not arouse our aversion to him, he expects us to sympathize with himself completely.So he wasn't afraid to express his delight by cheering loudly, fully confident that we would wholeheartedly agree with him.

Why is it that we are more ashamed to cry in front of our friends than to laugh?Though we may often have reason to laugh as well as weep, we always feel that the spectators are more likely to sympathize with our joys than with our pains.Even when the most terrible disasters are upon us, it is always unbearable to cry out.But the ecstasy of victory wasn't always brutal.Indeed, prudence often admonishes us to treat our successes with considerable moderation, because prudence teaches us to avoid this ecstasy rather than the envy that is more aroused by anything else. How loud the cheers of the lower classes, who never envy the victors who are superior to them, or the participants in public contests!How calm and measured their grief is usually in the face of a death sentence!At a funeral our mourning is usually but a certain affected solemnity; but at a christening or a wedding our joy is always from the heart and without any pretense.On these occasions, and all such joyful occasions, our pleasure, though short-lived, is often as great as that of the person involved.Whenever we warmly congratulate our friends, their joy does make us equally happy.Then we are as happy as they are, our spirits are high, our hearts are filled with true joy, our eyes are shining with joy and contentment, and every expression of our face and every gesture of our body is vivid and cheerful.Yet we rarely do so when it is detrimental to human nature.

Conversely, when we comfort a friend in pain, how much less do we feel than they do?We sat beside them, looked at them, and listened gravely and attentively as they related to us their unfortunate circumstances.But how incongruous is the ennui that grows in us with their agitation, when their narrative is interrupted from time to time by those natural fits of passion which so often suffocate them in their narratives!At the same time, we may feel their passions to be natural, and no more intense than our own might be under the same circumstances.We may even reproach ourselves in the depths of our souls for our lack of affection, and perhaps thereby excite in ourselves an artificial sympathy, though, as one might imagine, if this artificial sympathy is excited it is always extremely fragile and fleeting. ; and, generally speaking, once we leave that room, it disappears, never to return.It seems that when God causes us to suffer our own pain, she considers it enough, and therefore, instead of asking us to go further to share in the suffering of others, at most encourages us to strive to alleviate it.

It is precisely because of this insensitivity to the pain of others that noble actions in the midst of great pain always seem so graceful.A man who can remain cheerful amidst many minor mishaps, whose manners are always courteous and agreeable.But he also seems to be superior to a man who can bear the most terrible disaster with this attitude.We felt that a great effort was required to calm the violent emotions which must have agitated in his situation.We are amazed to see his complete control over himself.At the same time, his firmness is exactly the same as our indifference.He does not ask us to have those strong feelings that we find ourselves without and are deeply humiliated by.There is such a perfect correspondence between his sentiments and ours that his conduct is therefore perfectly proper.From our sense of the usual frailties of human nature, we cannot reasonably assume that he will persist.We are amazed at the strength of mind which is capable of such noble and mighty endeavors.The feelings of complete sympathy and approbation, mixed with admiration and wonder, constitute, as has been more than once mentioned, what is rightly called admiration.Surrounded by his enemies, unable to resist and unwilling to surrender, Cato was condemned to death by the noble maxims of his age; Cries of grief, or those shameful, sympathetic tears which we are always so loath to shed; With an air of composure, he gave all the necessary orders for the safety of his friends; and to that indifferent great preacher, Seneca, it was evident that even the gods would look on with pleasure and admiration. kind of scene.

In everyday life we ​​are always moved when we encounter such examples of heroic nobility. Thus we are more apt to weep and shed a tear for such a heroic, noble deed, for whom we seem to feel nothing, than for the weak, who cannot bear all pain.On these particular occasions, the sympathetic grief of the spectator seems to outweigh the raw passion of the person involved.When Socrates drank the last potion, his friends were all crying, but he himself was calm and seemed extremely relaxed and happy.On all such occasions the spectator makes no and need not make any effort to overcome his sympathetic grief. He is not worried that it will lead him to do something excessive and inappropriate; on the contrary, he likes the feeling in his heart, and wallows in it with satisfaction and self-appreciation.He therefore happily indulged in the sad thought which naturally prompted him to concern himself with the calamity of his friend, whom he had never, perhaps, felt so strongly before this kind and sad passion of love. Feelings.Not so with the subject, however, who is obliged as far as possible not to look at what must be both terrible and unpleasant in his situation.He fears that by looking too seriously at those circumstances, he will be influenced so strongly that he will no longer be able to control himself properly, or will make himself the object of the complete sympathy and approval of the spectator.He therefore fixes his thoughts upon those things which are merely pleasant, upon the praise and admiration which he is about to receive for the magnificence and nobility of his conduct.Feeling himself capable of such a noble and mighty effort, feeling that he can still do what he wants in such a dire situation, he will be exuberant, intoxicated with joy, and can maintain that feeling of being as if basking in the joy of victory. ecstasy in.In this way he frees himself from misfortune. On the contrary, the man who, because of some misfortune of his own, is saddened and depressed, always appears somewhat vulgar and base.It is impossible to put ourselves in his shoes and empathize with his self-compassion (and perhaps, if we were in his situation, we would empathize with ourselves as well).We therefore despise him, and if any affection may be thought unjust, it is perhaps so irresistibly determined by nature. Vulnerable grief is never pleasant in all respects, except when It comes when we have compassion for others, not when we have compassion for ourselves.A son, at the death of a father who loved him and deserved his respect, may, without reproach, indulge in such grief.His grief was founded chiefly on a sympathy for his dead father; and we gladly enter into this human feeling.But if he allows the above-mentioned feeble feelings to run rampant because they concern only his own misfortune, he will never get any such indulgence.Had he been ruined and reduced to a beggar, or faced dire danger, or even taken to a public execution, and shed a tear on the gallows, he would have shamed himself forever in the eyes of all those who were brave and noble.Their sympathy for him is still very strong and genuine.But, since this sympathy would not have been proportionate to such excesses of weakness, they did not forgive the man who appeared so weak in the eyes of the world.They were not so much saddened by his behavior as ashamed.The disgrace he thus brought upon himself seemed to them the saddest of his misfortunes.The fragility of that brave Duke of Birang, who so often risked death in battle, wept on the gallows when he saw his country ruined by himself How much dishonor was his reputation for fearlessness? Chapter II On the origin of ambition, and on the distinctions of social classes We boast of our wealth and conceal our poverty, because people tend to sympathize with our joys rather than our sorrows.There is nothing more disgraceful to us than to have to expose our poverty to the public, and to feel that although our condition is publically exposed, our suffering receives little sympathy. up.It is not primarily this concern for human sentiment that we seek wealth and avoid poverty.What is all the toil and toil in this world for?What is the purpose of greed and ambition, the pursuit of wealth, power and superior status?Is it to provide the necessities of life?The wages of the lowest class of labourers, then, furnish them.We see wages provide them with food, clothing, and comfortable housing, and support entire families.If we examine his economy carefully, we shall find that he spends the greater part of his wages on the conveniences of life, which may be considered luxuries; Kudos to donating something.So what is it that makes us feel disgusted by his situation?Why do those who have been educated in the upper class regard the life of being forced to eat the same simple food, live in the same low-rise housing, and wear the same shabby clothes—even without labor—than death? Is it bad?Do they think their stomachs are superior, or do they think they sleep more securely in a splendid mansion than in a hut?The opposite is the case, and it's actually obvious that everyone knows it, even though no one ever says it.What, then, is the cause of that rivalry which permeates all men of different ranks?What is the interest in what we call the great end of life, the improvement of our conditions?To be noticed, to be cared for, to be sympathized with, to be complacent, to be applauded are all the interests which we may seek from this end.It is vanity, not comfort or pleasure, that attracts us.Vanity, however, is always based on our belief that we are objects of concern and approval.The rich man takes pride in his wealth, both because he feels that the attention of the world is automatically drawn to him by his wealth, and because he feels that, amidst all the agreeable emotions which his vantage point easily produces, People tend to agree with him.Thinking of this, his heart seemed to be filled with pride and complacency.And, for this reason, he loves his wealth all the more.Conversely, poor people feel shamed for being poor.Poverty, he felt, made people look down on him; or even if they paid attention to him, they would not sympathize with his misfortunes and sufferings.He was humiliated for both reasons.For, though neglect and disapproval are two very different things, yet, just as the sun shines on the sun that keeps us from honor and approbation, the feeling of being unnoticed necessarily dampens very pleasant hopes, and makes The strongest desires of human nature are frustrated.The poor go out and come in unnoticed, as obscure as they are shut up in their little huts.The petty cares, and the embarrassing cares his situation entailed, did not afford the pleasures of profligate pleasure.They no longer looked at him, or if his agony compelled them to look at him, it was only as if they had despised from among them a very unpleasant object.The fortunate and the proud are amazed that those who are in an unfortunate situation dare to be insolent before them, and disturb their easy enjoyment of happiness by their hideous spectacle.On the contrary, people with status and honor attract the attention of the world.One is eager to see him, and imagines, at least sympathetically, the joy and ecstasy that his situation must inspire in him.His behavior became the object of public attention, and not even a word, a gesture was completely ignored.In great gatherings he was the center of their gaze; they seemed to turn all their passions upon him for the encouragement and enlightenment he could bestow upon them.If his conduct is not wholly absurd, he has every moment an opportunity of being noticed, and of making himself the object of observation and sympathy.Although this produces a binding force which deprives him of his liberty, it is thought to make the great man an object of envy and to compensate for all the toil, anxiety, and hardship which the pursuit of such a position necessarily entails. A renunciation of every desire; to acquire it, all security of leisure, comfort, and freedom from care would be lost forever. When we consider the condition of great men with those charming moods which the imagination is apt to describe, it is almost always an abstract vision of a state of perfection and happiness.It is this state which is sketched in all our fantasies and vain dreams as the ultimate goal of all our desires.We therefore have a special sympathy for the gratification of those who are in this state.We approve of all their inclinations, and foster all their wishes.How regrettable, in our opinion, is any action to mar and ruin this pleasant state!We even wish them to live forever; and it is scarcely conceivable that death should at last put an end to this perfect enjoyment.We think it cruel to force them to descend from their great position to that humble, yet hospitable home which God has provided for His children. "Long live the great king!" is a flattery, and though it is an Eastern type of flattery, the absurdity we would gladly commit if experience had not taught us its absurdity.The calamity that befalls them, the injury that is done to them, excites far more sympathy and resentment in the spectator than he feels the same things that might happen to others.Only the misfortune of the king affords a suitable subject for tragedy.In this respect they resemble the Misfortunes of Lovers, and both are the principal plots that attract us in the theater.For, the biased imagination prefers these two cases to a happy ending above all else, though all reason and experience may tell us otherwise.To hinder or prevent this perfect enjoyment seems the cruelest of all injuries.The traitor who attempted to kill the sovereign was considered a more cruel man than any other murderer.All the innocent blood shed in the civil war has not aroused so much resentment as the death of Charles I.A person who is not familiar with human nature, seeing indifference to the misfortunes of those of inferior rank, and regret and indignation at the suffering of those above them, may be led to the idea that higher ranks share the same Pain is more unbearable for the lesser, and their convulsions at death are more terrible. The basis of class distinctions and social order is the tendency of men to sympathize with all the passions of the rich and powerful.The obedience and respect which we show to those who are superior to us, often spring from admiration of their superior situation, rather than from any expectation of the gift of goodwill from them.Their favor may be given to a few; but their good fortune attracts nearly all.We are eager to help them achieve a series of happiness so near to perfection; and hope to do our best to gratify their vanity and sense of honor, without expecting anything in return.Our respect for their wishes is not based primarily, nor exclusively, on the idea that we value the utility of such obedience, that it serves well to maintain social order.Even when the social order seems to require us to oppose their wishes, we cannot do so. Kings are servants of the people, and it is in the principles of reason and philosophy to obey them, resist them, depose them, or punish them if the public interest so requires; but this is not the will of God.God would teach us: to obey them for their own sake; Misfortune ensues, and we take this dissatisfaction as a great shame.To treat them in all respects as common people, and to argue with them on common occasions, takes a great deal of courage, which is seldom possessed by the mere magnanimity of others, unless they are very intimate with each other. and acquaintance.The strongest motives, the strongest passions, fear, loathing, and resentment, are scarcely sufficient to counteract this natural inclination to respect them; All these very strong feelings must have been aroused before being punished and deposed.Even when the people have developed these strong feelings, they are at every moment withdrawn from them, and easily fall back into a state of respect for them, which they are accustomed to regard as beings who are naturally superior to themselves.They could not bear injury to their sovereign, and sympathy soon gave way to resentment; they forgot their former irritation, and returned to the old principle of loyalty, with the same passion which they used against it, to re-establish the virtue of their old master. The authority that has been destroyed runs out.The death of Charles I restored the royal family.When James II was caught by commoners on fleeing ships, sympathy for him all but stopped the revolution, making it harder than it had been to continue. Do the big men seem to realize that they have earned public admiration at a low price?Or have you ever thought that for them, this must be exchanged with sweat and blood like others?By what great talent does the young nobleman maintain the dignity of his class, and secure himself a superior position over his fellows? Is it by learning?Diligent?Perseverance?selfless?Or by some kind of virtue?By watching what he said and what he did, he acquired the habit of noticing every detail of his daily conduct, and learned to perform all those little duties with the most exacting decorum.His awareness of how conspicuous he was, and how willingly people would go along with his wishes, gave him the grace and refinement which this awareness naturally inspired, in his conduct on insignificant occasions.His air, his bearing, his bearing expressed that sense of superiority over his own position which those who were born to be of inferior rank never possessed.These are the devices which he intends to more easily subdue men to his power, and to direct their wills as he wishes; and he is seldom thwarted.These tricks implemented by status and power are usually enough to influence the world.During the greater part of his reign Louis XIV was regarded not only in France but throughout Europe as the most perfect type of a great sovereign.Yet by what talents and virtues did he acquire such a great reputation?By the unassailable and consistent justice of his whole career?By the great dangers and difficulties that followed, or by the indomitable and persistent effort with which he pursued his cause?By extensive learning, exact judgment, or heroic spirit?Louis XIV's great reputation did not depend on these qualities at all. First, because he was the most powerful prince in Europe and therefore held the highest position among kings; second, the historian who wrote about his life said: "The king's strong figure, majestic and handsome appearance, surpassed all courtiers. His voice is majestic and moving, winning hearts.But he was intimidating when he was there.He has a peculiar demeanor.It was a manner befitting only himself and his position, and in any other man it would have looked ridiculous.He made those who spoke to him embarrassed, which made him secretly proud, and made him feel superior to others.An old officer, flustered and embarrassed in his presence, stuttered and begged for a favor, until at last he broke off and said: 'My lord, I would not tremble like this in the presence of your enemies. ’ The man got what he asked for without trying. "These little tricks, by his position, and no doubt by some degree of talent and virtue, which did not seem to be much higher than the common man, endowed the king with respect in his day, and even from posterity. In him received the great esteem of his posthumous reputation. In his day, and before him, the other virtues seemed of little merit. Learning, industry, courage, and kindness all paled before them, And lost all dignity. However, it is certainly not by such tactics that a person of low status hopes to become famous.Courtesy is so much a virtue of great men that it makes no one but themselves respected.By imitating the manners of great men and dandies pretending to be dignitaries by the good manners of their daily conduct, all they get is double the contempt for their own stupidity and presumptuousness.Why is it that a man who pays so much attention to his demeanor is considered worthless when he crosses the room with his head held high and his arms swaggering like a dignitary?Evidently, he had gone too far; he had shown too much attention to his own importance, an importance no one could share.The most perfect modesty and simplicity, together with informality consistent with respect for one's fellows, should be the chief features of the conduct of a commoner.If he has a strong desire to be famous, he must rely on more important virtues.He must have squires equivalent to the squires of great men, but he has no other source of income to pay these servants than his own physical and mental labors.Therefore, he must develop the following virtues.He must have more professional knowledge, do his work very diligently, he must endure hardships and stand hard work, be firm in the face of danger, and unwavering in pain.He must make these talents visible to the public by the difficulty and importance of the business, by the good judgment of it, by the assiduous and unremitting industry which it requires.Integrity and prudence, generosity and directness, must necessarily be used to characterize his conduct on all ordinary occasions.At the same time, he must be promoted to all such works, which are to be properly performed with excellence and virtue, but which are highly praised by those who perform them honorably.With what eagerness does the enterprising and ambitious man, restrained by his situation, look around for a good chance of making himself famous?Nothing that offered him such an opportunity seemed to displease him.He even looked forward with pleasure to wars abroad or conflicts at home; and secretly rejoiced in watching through all the disturbance and bloodshed that would ensue for the possibility of those promising opportunities to manifest themselves, and seize that moment so that he might arouse People pay attention and appreciate him.On the contrary, the whole reputation of a man of rank and prestige consists in the propriety of his daily conduct.He was content with the meager fame thus gained.He has no talent for other things, nor does he bother himself with what comes with difficulty or danger.Being in the limelight at the ball was his great triumph.Succeeding in an affair was his crowning achievement.All his riots against the public are not due to love of mankind, for the great man never regards his inferiors as his fellows; nor is it due to his lack of courage, for he is less likely to be timid in that case. ; but because he realizes that he does not possess the virtues required in such cases, and that the public attention is bound to be diverted from him to someone else.He may run some small risk, engage in some sport that caters to the season.But he shudders with dread when he thinks of a situation which requires a continuous and long effort of patience, industry, fortitude, and care.These virtues are seldom found in those of high birth.Thus in all governments, even in principalities, the educated men of the middle and lower classes of life, though envied and hated by all those of high birth, are promoted by their industry and ability, Usually occupies the highest position and manages all affairs of the administrative organ.Great men see them first with contempt, then with envy, and finally with contentment in the abject submission which they wish to be shown to them. It is the loss of this unhurried absolute control of human emotion that makes the degradation of nobility so intolerable.When the Macedonian king and family were carried off in victory by Paulus Aemilius, their misfortune is said to have diverted the attention of the Romans from the conqueror to the king and family.The onlookers were deeply moved to see the royal children not understanding their plight because of their young age, and amidst the public joy there was a subtle sense of sadness and sympathy.在行列中接着出现的是马其顿国王；他像是一个神志不清和惊骇不已的人，由于遭受巨大的灾难而丧失全部情感。他的朋友和大臣跟在他的身后。当他们一道行走时，经常把目光投向那个失去权势的国王， 并且一看见他，眼泪就夺眶而出。他们的全部行为表明：他们想到的不是自己的不幸，而全然是国王的更大痛苦。相反，高尚的罗马人却用一种轻视和愤慨的眼光看着他，认为这个人完全不值得同情，因为他竟会品质低劣到在这样的灾难中忍辱求生。可是，这是一种什么样的灾难呢？根据大部分历史学家的记载，他在一个强大而又人道的民族保护之下，在一种富足、舒适、闲暇和安全的状况中度过了余生。这种状况本身似乎是值得羡慕的，因为他甚至不会由于自己的愚蠢而失去这种舒适的生活。但是，他的周围不再有那班颂扬他的笨伯、谄媚阿谀者和扈从。这些人先前已习惯于在他的各种活动中随侍左右。他不再受到民众的瞻仰， 也不再因他拥有权力而使自己成为他们尊敬、感激、爱护和钦佩的对象。他的意向不再对民众的激情产生影响。正是那难以忍受的灾难使国王丧失全部情感，使他的朋友忘却自己的不幸；气质高尚的罗马人几乎不能想象在这种灾难中还会有人品质低劣到忍辱求生。 罗斯福哥公爵说：“爱情通常会被野心取代，而野心却几乎没有被爱情取代过。”一旦人们心中充满了那种激情，它就既容不下竞争者，也容不下继任者。 对惯常得到、甚至惯常希望得到公众钦佩的那些人来说，其它一切愉快的事情都会变得令人厌恶和失去魅力。一切遭人唾弃的政治家为了宽慰自己，曾经研究过如何抑制野心以及轻视他们再也得不到的那些荣誉，然而，有几人能够成功呢？ 他们中间的大部分人都无精打采地、懒洋洋地打发着日子，为自己毫无意义的念头感到烦恼，对私生活中的各种消遣缺乏兴趣。除了谈到他们过去的重要地位之外，了无乐趣；除了徒劳无益地忙于某一旨在恢复那种地位的计划之外，也丝毫得不到满足。你当真决定不用你的自由去换取一个气派十足的宫廷苦差，而自由自在、无所畏惧和独立自主地生活吗？要坚持这个可贵的决定似乎有一个办法， 或许也只有一个办法。决不挤进很难从那里退出的地方；决不投身于具有野心的集团；也决不把自己同主宰世界的那些人比较，他们早在你之前引起了一部分人的注意。 在人们的想象中，置身于普遍的同情和关注之中仿佛是非常重要的。这样， 那个把高级市政官的妻子们分隔开来的重要物体——地位，成了一部分人生活中力求实现的目的，也成了一切骚动、忙乱、劫掠和不义的根源，它给世界带来了贪婪和野心。据说，有理智的人的确蔑视地位，就是说，他们不屑于扮演主要角色，对谁因不值一提的小事——最小的优点也比这种琐事重要——而在同伴面前受到指责也漠不关心。但是，谁也不会轻视地位、荣誉和杰出，除非他的做人标准远远高于普通人；除非他如此坚定地相信贤明和真正的哲理，以致当他的合宜行为使自己成为恰当的赞许对象时，深信自己并不在乎也不赞同这样一个不值一提的结果；或者，除非他如此惯常地认为自己卑下，沉沦于懒惰和醉汉似的冷漠之中，以致完全忘掉了欲望和几乎完全忘记了对优越地位的向往。 从这一意义上来说：正如成为人们庆贺和同情关心的当然对象是一种璀璨夺目的成功一样，再也没有什么事情比感到自己的不幸得不到伙伴们的同情，反而遭到他们的轻视和嫌恶更令人郁郁不乐。正因为这样，最可怕的灾难并不总是那些最难忍受的灾难。在公众面前表露自己小小的不幸往往比表露自己巨大的不幸更加丢脸。前者没有引起人们的同情；而后者虽然或许没有激起同受难者的痛苦相近的感情，但却唤起了一种非常强烈的同情。在后一种情况下，旁观者们同受难者的感情相差不远，这种不完美的同情为他忍受自己的痛苦提供了某种帮助。 在一个绅士穿着肮脏和破烂的衣服在一次欢乐的集会上露面比他带着鲜血和伤口与会更加丢脸。后一种情况会引起人们的同情，而前一种情况则会引起他们的嘲笑。法官判处一个罪犯上颈手枷示众使他蒙受的耻辱，甚于判处他死刑。几年前，那个国王在队伍前鞭打一个普通军官，使这位军官受到无可挽回的耻辱。如果国王刺伤了他，那倒是一种轻得多的惩罚。根据有关荣誉的惯例，一次笞刑使人感到耻辱，而一处剑伤却并不如是，其理由是显而易见的。如果那个认为耻辱是最大的不幸的绅士受到那些较轻的惩罚，富有人情和高尚的人们就会认为他受到了最可怕的惩罚。因此，对那一阶层的人通常免除那些会带来耻辱的刑罚，在许多场合，法律要处死他们时，也要尊重他们的名誉。无论以什么罪名鞭打一个有地位的人或把他上颈手枷示众，都是除俄国以外的欧洲各国政府不能实行的残暴行为。 一个勇敢的人并不因被送上断头台而被认为是可鄙的，而上颈手枷示众却会这样。在前一种情况下，他的行为可能使自己受到普遍的尊敬和钦佩；在后一种情况下，却不会得到人们的喜爱。在前一种情况下，旁观者的同情支持了他，使他从羞耻中解脱出来，从那种只有他一个人感到不幸的感觉——这是一种最难忍受的情感——中解脱出来。在后一种情况下，得不到人们的同情，或者即使有的话，也不是由于他受到的痛苦，而是因为意识到没有人对他的痛苦表示同情所引起的。这种同情是为了他蒙受耻辱而不是为了他受到痛苦。那些可怜他的人，为他脸红并垂头丧气。虽然不是因为犯有罪行，他也同样颓丧，并感到自己是因受到惩罚才蒙受无可挽回的屈辱。相反，被判处死刑的人，由于人们肯定会看到他那受人尊敬和称赞的坚定面容，所以他也会带着那种刚毅的神色；如果罪名没有使他失去别人对他的尊敬，那么惩罚也决不会使他失去这种尊敬。他不怀疑自己的处境会遭到人们的轻视或嘲笑，他不仅能恰当地表现出一种十分平静的神态， 而且会露出一种胜利和愉快的样子。 卡迪纳尔德雷斯说：“因为可以得到某种荣誉，所以巨大的危险有其诱人之处，即使在我们遭到失败的时候也是这样。但是，普通的危险除了可怕之外别无他物，因为丧失名誉总是伴随着失败。”他的格言和我们刚才就惩罚问题所作的论述具有相同的根据。 人类的美德不会屈服于痛苦、贫穷、危险和死亡，蔑视它们也无需作出最大的努力。但是，他的痛苦遭到侮辱和嘲笑，在胜利之中被俘，成为他人的笑柄， 在这种情况下这种美德很难坚持如一。同遭到人们的轻视相比，一切外来的伤害都是易于忍受的。 第三章论由钦佩富人和大人物，轻视或怠慢穷人和小人物的这种倾向所引起的道德情操的败坏钦佩或近于崇拜富人和大人物，轻视或至少是怠慢穷人和小人物的这种倾向，虽然为建立和维持等级差别和社会秩序所必需，但同时也是我们道德情操败坏的一个重要而又最普遍的原因。财富和地位经常得到应该只是智慧和美德才能引起的那种尊敬和钦佩；而那种只宜对罪恶和愚蠢表示的轻视，却经常极不适当地落到贫困和软弱头上。这历来是道德学家们所抱怨的。 我们渴望有好的名声和受人尊敬，害怕名声不好和遭人轻视。但是我们一来到这个世界，就很快发现智慧和美德并不是唯一受到尊敬的对象；罪恶和愚蠢也不是唯一受到轻视的对象。我们经常看到：富裕和有地位的人引起世人的高度尊敬，而具有智慧和美德的人却并非如此。我们还不断地看到：强者的罪恶和愚蠢较少受到人们的轻视，而无罪者的贫困和软弱却并非如此。受到、获得和享受人们的尊敬和钦佩，是野心和好胜心的主要目的。我们面前有两条同样能达到这个我们如此渴望的目的的道路；一条是学习知识和培养美德；另一条是取得财富和地位。我们的好胜心会表现为两种不同的品质。一种是目空一切的野心和毫无掩饰的贪婪；一种是谦逊有礼和公正正直。我们从中看到了两种不同的榜样和形象， 据此可以形成自己的品质和行为；一种在外表上华而不实和光彩夺目；另一种在外表上颇为合式和异常美丽；前者促使每一只飘忽不定的眼睛去注意它；后者除了非常认真、仔细的观察者之外，几乎不会引起任何人的注意。他们主要是有知识和美德的人，是社会精英，虽然人数恐怕很少，但却是真正、坚定地钦佩智慧和美德的人。大部分人都是财富和显贵的钦佩者和崇拜者，并且看来颇为离奇的是，他们往往是不具偏见的钦佩者和崇拜者。 毫无疑问，我们对智慧和美德怀有的尊敬不同于我们对财富和显贵们所抱有的尊敬；对此加以区分并不需要极好的识别能力。但是，尽管存在这种不同，那些情感还是具有某种非常值得注意的相似之处。它们在某些特征上无疑是不同的，但是在通常的外部表现上看来几乎相同，因而粗心的观察者非常容易将两者混淆起来。 在同等程度的优点方面，几乎所有的人对富人和大人物的尊敬都超过对穷人和小人物的尊敬。绝大部分人对前者的傲慢和自负的钦佩甚于对后者的真诚和可靠的钦佩。或许，撇开优点和美德，说值得我们尊敬的仅仅是财富和地位，这几乎是对高尚的道德甚至是对美好的语言的一种亵渎。然而，我们必须承认：财富和地位几乎是不断地获得人们的尊敬；因此，在某些情况下它们会被人们当作表示尊敬的自然对象。毫无疑问，罪恶和愚蠢会大大贬损那些高贵的地位。但是， 它们必须很大才能起这样的作用。上流社会人士的放荡行为遭到的轻视和厌恶比小人物的同样行动所遭到的小得多。后者对有节制的、合乎礼仪的规矩的仅仅一次违犯，同前者对这种规矩的经常的、公开的蔑视相比，通常更加遭人愤恨。 很幸运，在中等和低等的阶层中，取得美德的道路和取得财富（这种财富至少是这些阶层的人们能够合理地期望得到的）的道路在大多数情况下是极其相近的。在所有的中等和低等的职业里，真正的、扎实的能力加上谨慎的、正直的、 坚定而有节制的行为，大多会取得成功。有时，这种能力甚至会在行为不端之处取得成功。然而，习以为常的厚颜无耻、不讲道义、怯懦软弱、或放荡不检，总会损害、有时彻底损毁卓越的职业才能。此外，低等和中等阶层的人们，其地位从来不会重要得超越法律。法律通常必然能吓住他们，使他们至少对更为重要的公正法则表示某种尊重。这种人的成功也几乎总是依赖邻人和同他们地位相等的人的支持和好评；他们的行为如果不那么端正，就很少能有所获。因此，“诚实是最好的策略”这句有益的古老谚语，在这种情况下差不多总是全然适用的。所以，在这种情况下，我们可能一般都希望人们具有一种令人注目的美德；就一些良好的社会道德而言，这些幸好是绝大部分人的情况。 不幸的是，在较高的阶层中情况往往并非如此。在宫廷里，在大人物的客厅里，成功和提升并不依靠博学多才、见闻广博的同自己地位相等的人的尊敬，而是依靠无知、专横和傲慢的上司们的怪诞、愚蠢的偏心；阿谀奉承和虚伪欺诈也经常比美德和才能更有用。在这种社会里，取悦于他人的本领比有用之才更受重视。在平静和安定的时代，当骚乱尚未临近时，君主或大人物只想消遣娱乐，甚至会认为他没有理由为别人服务，或者认为那些供他消遣娱乐的人足以为他效劳。上流社会的人认为那种傲慢和愚蠢的行为所表现的外表风度、浅薄的才能， 同一个战士、一位政治家、一名哲学家或者一名议员的真正的男子汉式的美德相比，通常可以得到更多的赞扬。一切伟大的、令人尊敬的美德、一切既适用于市政议会和国会也适用于村野的美德，都受到了那些粗野、可鄙的马屁精的极端蔑视和嘲笑。这些马屁精.一般都充斥于这种风气败坏的社会之中。当苏利公爵被路易十三召去就某一重大的突然事件发表意见时，看到皇上恩宠的朝臣们交头接耳地嘲笑他那过时的打扮，这位老军人兼政治家说：“当陛下的父亲不论何时让我荣幸地同他一起商量国家大事时，总是吩咐这种宫廷丑角退入前厅。” 正是由于我们钦佩富人和大人物、从而加以模仿的倾向，使得他们能够树立或导致所谓时髦的风尚。他们的衣饰成了时髦的衣饰；他们交谈时所用的语言成了一种时髦的语调；他们的举止风度成了一种时髦的仪态。甚至他们的罪恶和愚蠢也成了时髦的东西。大部分人以模仿这种品质和具有类似的品质为荣，而正是这种品质玷污和贬低了他们自己。爱虚荣的人经常显示出一种时髦的放荡的风度，他们心里不一定赞同这种风度，但或许他们并不真正为此感到内疚。他们渴望由于连他们自己也认为不值得称赞的什么东西而受到称赞，并为一些美德受到冷遇而感到羞愧，这些美德他们有时也会偷偷地实行并对它们怀有某种程度的真诚的敬意。正如在宗教和美德问题上存在伪君子一样，在财富和地位问题上也存在伪君子；恰如一个奸诈之徒用某种方式来伪装自己一样，一个爱好虚荣的人也擅于用别的方式给人一种假象。他用地位比自己高的人用的那种马车和豪华的生活方式来装扮自己，没有想到任何地位比他高的人所值得称道的地方，来自同他的地位和财富相称的一切美德和礼仪，这种地位和财富既需要、也能够充裕地维持这种开支。许多穷人以被人认为富裕为荣，而没有考虑这种名声加给自己的责任（如果可以用如此庄严的名词来称呼这种愚行的话），那样，他们不久一定会沦为乞丐，使自己的处境比原先更加不如他们所钦佩和模仿的人的处境。 为了获得这种令人羡慕的境遇，追求财富的人们时常放弃通往美德的道路。 不幸的是，通往美德的道路和通往财富的道路二者的方向有时截然相反。但是， 具有野心的人自以为，在他追求的那个优越的处境里，他会有很多办法来博得人们对他的钦佩和尊敬，并能使自己的行为彬彬有礼，风度优雅；他未来的那些行为给他带来的荣誉，会完全掩盖或使人们忘却他为获得晋升而采用的各种邪恶手段。在许多政府里，最高职位的候选人们都凌驾于法律之上；因而，如果他们能达到自己的野心所确定的目标，他们就不怕因自己为获得最高职位而采用的手段而受到指责。所以，他们不仅常常通过欺诈和撒谎、通过拙劣卑鄙的阴谋和结党营私的伎俩，而且有时通过穷凶极恶的罪行、通过谋杀和行刺、通过叛乱和内战， 竭力排挤、清除那些反对或妨碍他们获得高位的人。他们的失败往往多于成功； 通常除因其犯下的罪行而得到可耻的惩罚之外一无所获。虽然他们应该为得到自己梦寐以求的地位而感到十分幸运，但是他们对其所期待的幸福总是极为失望。 充满野心的人真正追求的总是这种或那种荣誉（虽然往往是一种已被极大地曲解的荣誉），而不是舒适和快乐。不过，在他自己和他人看来，他提升后的地位所带来的荣誉，会由于为实现这种提升而采用的卑鄙恶劣的手段而受到玷污和亵渎。虽然通过挥霍各种大量的费用，通过恣意放纵各种放荡的娱乐（这是堕落分子可怜的但经常采用的消遣方法），通过繁忙的公务，通过波澜壮阔和令人眩目的战争，他会尽力在自己和别人的记忆中冲淡对自己所作所为的回忆，但是这种回忆必然仍会纠缠不休。他徒劳无益地求助于那使人忘却过去的隐秘的力量。他一回想自己的所作所为，记忆就会告诉他，别人一定也记得这些事情。在一切非常浮华的盛大仪式之中，在从有地位者和有学问者那里收买来的那种令人恶心的阿谀奉承之中，在平民百姓颇为天真然而也颇为愚蠢的欢呼声中，在一切征服和战争胜利后的骄傲和得意之中，羞耻和悔恨这种猛烈报复仍然隐秘地纠缠着他； 并且，当各方面的荣誉来到他身上时，他在自己的想象中看到丑恶的名声紧紧地纠缠着，它们每时每刻都会从身后向他袭来。即使伟大的凯撒，虽然气度不凡地解散了他的卫队，但也不能消除自己的猜疑。对法赛利亚的回忆仍然索绕心头， 无法甩脱。当他在元老院的请求下，宽大地赦免了马尔塞鲁斯的时候，他告诉元老院说，他不是不知道正在实施的杀害他的阴谋，但是因为他已享足天年和荣誉， 所以他将心满意足地死去，并因此藐视一切阴谋。或许，他已享足了天年，但是， 如果他希望得到人们的好感，希望把人们视为朋友，但却受到人们极端的仇视， 如果他希望得到真正的荣誉，希望享有在同他地位相等的人的尊敬和爱戴之中所能得到的一切幸福，那么，他无疑是活得太久了。