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《学说要点》
伊壁鸠鲁，希腊文英文翻译：罗伯特·D·希克斯，英汉翻译：张江南
Principal Doctrines
《学说要点》
By Epicurus
伊壁鸠鲁
Translated by Robert Drew Hicks
翻译：罗伯特•D•希克斯
1. A happy and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness.
1、一个幸福而永恒的人不会给自己找烦恼，也不会给他人找麻烦，因此他不会由于愤怒和偏见而心神波动，因为每一次这样的心神波动都意味着软弱。
2. Death is nothing to us; for the body, when it has been resolved into its elements, has no feeling, and that which has no feeling is nothing to us.
2、对我们而言，死亡无足轻重；对身体而言，当身体腐烂分解成构成它的元素时，已经没有感觉了，一个没有感觉的躯体对我们而言，无足轻重。
3. The magnitude of pleasure reaches its limit in the removal of all pain. When pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together.
3、当一切痛苦消失后，快乐达到了顶点；当快乐呈现时，只要它延续着，身心都不会有痛苦。
4. Continuous pain does not last long in the body; on the contrary, pain, if extreme, is present a short time, and even that degree of pain which barely outweighs pleasure in the body does not last for many days together. Illnesses of long duration even permit of an excess of pleasure over pain in the body.
身体的痛苦不可能长久持续，相反，极端的痛苦只会短时出现，即使身体的痛苦程度刚刚能影响我享受快乐，它也不会延续很多天，慢性病人身体中快乐甚至可能压过病痛。
5. It is impossible to live a pleasant life without living wisely and well and justly, and it is impossible to live wisely and well and justly without living pleasantly. Whenever any one of these is lacking, when, for instance, the person is not able to live wisely, though he lives well and justly, it is impossible for him to live a pleasant life.
5、快乐的生活不可能没有智慧、健康和公正；有了智慧、健康和公正就不可能没有快乐。三者中无论少了哪一个，比如一个人生活中如果缺少了智慧，尽管他身体健康，公正严明，但不可能过着快乐的生活。
6. In order to obtain security from other people any means whatever of procuring this was a natural good.
6、为了在与他人的相处中获得自身的安全保证，不择手段是一种自然的善。
7. Some people have sought to become famous and renowned, thinking that thus they would make themselves secure against their fellow-humans. If, then, the life of such persons really was secure, they attained natural good; if, however, it was insecure, they have not attained the end which by nature's own prompting they originally sought.
7、有人追逐浮名，以为这样可以帮助他们在与同伴的相处中获得安全。如果这种人的生活由此真的变得安全了，那他们就达到了自然的善；但如果相反，那他们就没有通过自然自身的促进而达到他们原本追求的目标。
8. No pleasure is in itself evil, but the things which produce certain pleasures entail annoyances many times greater than the pleasures themselves.
8、快乐本身无罪，但产生特定快乐的事物却肯定也会产生烦恼，而且这些烦恼要比所产生的快乐大很多倍。
9. If all pleasure had been capable of accumulation, -- if this had gone on not only be recurrences in time, but all over the frame or, at any rate, over the principal parts of human nature, there would never have been any difference between one pleasure and another, as in fact there is.
9、如果快乐可以积累，如果这种积累不仅在时间上，而且在人的全部，至少在人性的主要部分上进行，那么不同快乐之间绝不会有所区分，但事实上区别是存在的。
10. If the objects which are productive of pleasures to profligate persons really freed them from fears of the mind, -- the fears, I mean, inspired by celestial and atmospheric phenomena, the fear of death, the fear of pain; if, further, they taught them to limit their desires, we should never have any fault to find with such persons, for they would then be filled with pleasures to overflowing on all sides and would be exempt from all pain, whether of body or mind, that is, from all evil.
10、对那些浪荡者来说，如果他们精神上的恐惧，即由神迹和气候引起的恐惧、对死亡的恐惧和对痛苦的恐惧，真的能够由产生快乐的东西消除，而且，如果这些东西真的能让他们节制自己的欲望，那么，我们没有任何理由对这些人吹毛求疵，因为这样的话他们就可以让快乐占据自己的整个身心，排斥任何痛苦，无论是身体的还是精神的，这样也就摒弃了任何罪恶。
11. If we had never been molested by alarms at celestial and atmospheric phenomena, nor by the misgiving that death somehow affects us, nor by neglect of the proper limits of pains and desires, we should have had no need to study natural science.
11、如果我们从来没有因为上天和自然的警告而震撼，没有因为死亡不可言喻的影响而困惑，没有因为否定对痛苦和欲望的适当限制而迷茫，我们就没有必要去研究有关自然的学说。
12. It would be impossible to banish fear on matters of the highest importance, if a person did not know the nature of the whole universe, but lived in dread of what the legends tell us. Hence without the study of nature there was no enjoyment of unmixed pleasures.
12、如果一个人只是活在传说编制的恐惧之中，而对整个宇宙的本质一无所知，那么无论如何，恐惧不可消除，因此，没有对自然的研究，也就不能享受纯粹的快乐。
13. There would be no advantage in providing security against our fellow humans, so long as we were alarmed by occurrences over our heads or beneath the earth or in general by whatever happens in the boundless universe.
13、当天上或者地下，或者一般而言在无边的宇宙中发生的一切对我们提出警示时，我们为了自身的安全对同伴百般提防肯定无济于事。
14. When tolerable security against our fellow humans is attained, then on a basis of power sufficient to afford supports and of material prosperity arises in most genuine form the security of a quiet private life withdrawn from the multitude.
14、当我们找到适当的方式来提防同伴，并且拥有足够的权力来获得支持，在真正意义上拥有富裕的物质财富，那么我们就可以过上比群氓更有安全保障的平静的私人生活。
15. Nature's wealth at once has its bounds and is easy to procure; but the wealth of vain fancies recedes to an infinite distance.
15、自然的财富是有限的，很容易获取，但虚妄想象的财富遥不可及。
16. Fortune but seldom interferes with the wise person; his greatest and highest interests have been, are, and will be, directed by reason throughout the course of his life.
16、财富对智者几乎没有吸引力，智者最高最大的兴趣过去、现在和将来都在于：终其一生以理性指导人生。
17. The just person enjoys. the greatest peace of mind, while the unjust is full of the utmost disquietude.
17、公正者快乐，因为他拥有最平和的心灵，而不公正的心灵充斥着极度的忧虑。
18. Pleasure in the body admits no increase when once the pain of want has been removed; after that it only admits of variation. The limit of pleasure in the mind, however, is reached when we reflect on the things themselves and their congeners which cause the mind the greatest alarms.
18、一旦因需缺而产生的痛苦消失了，肉体的快乐也就到顶了，此后只有其他需求才能产生快乐。但只有当我们对事物本身及在我们心灵中唤起最大注意力的事物的类进行沉思时，才能获得心灵的快乐。
19. Unlimited time and limited time afford an equal amount of pleasure, if we measure the limits of that pleasure by reason.
19、如果我们用理性来衡量快乐的限度，那么无论时间是有限的还是无限的，快乐的总量不变。
20. The body receives as unlimited the limits of pleasure; and to provide it requires unlimited time. But the mind, grasping in thought what the end and limit of the body is, and banishing the terrors of futurity, procures a complete and perfect life, and has no longer any need of unlimited time. Nevertheless it does not shun pleasure, and even in the hour of death, when ushered out of existence by circumstances, the mind does not lack enjoyment of the best life.
20、身体探究快乐无限的极限，这需要无限的时间；心灵在思维中把握住了身体的归属和局限，消除了对于未来的恐惧，实现了一种完满的人生，并且不再需要无限的时间。不过心灵并不逃避快乐，即使是在死亡来临之时，当环境迫使我们走向死亡之时，心灵也并不缺乏对最美好人生的享受。
21. He who understands the limits of life knows how easy it is to procure enough to remove the pain of want and make the whole of life complete and perfect. Hence he has no longer any need of things which are not to be won save by labor and conflict.
21、明白生命限度的人懂得，要获得足够的财富来满足欲求轻而易举，从而让整个人生趋于完满。因此这种人对任何需要辛勤劳作和艰苦奋斗才能获得的东西不再有欲求。
22. We must take into account as the end all that really exists and all clear evidence of sense to which we refer our opinions; for otherwise everything will be full of uncertainty and confusion.
22、我们必须思考所有真实存在的东西和所有我们谈及、并被清晰感觉到的东西；而其他的则充满了不确定性和混沌。
23. If you fight against all your sensations, you will have no standard to which to refer, and thus no means of judging even those judgments which you pronounce false.
23、如果你与自己的感觉作对，那么对自己谈及的东西你也将没有任何标准，这样的话你甚至没有办法对那些你断言为假的东西作出判断。
24. If you reject absolutely any single sensation without stopping to discriminate with respect to that which awaits confirmation between matter of opinion and that which is already present, whether in sensation or in feelings or in any immediate perception of the mind, you will throw into confusion even the rest of your sensations by your groundless belief and so you will be rejecting the standard of truth altogether. If in your ideas based upon opinion you hastily affirm as true all that awaits confirmation as well as that which does not, you will not escape error, as you will be maintaining complete ambiguity whenever it is a case of judging between right and wrong opinion.
24、如果你断然否定一切感觉，对有待确认是意见还是事实（无论是感觉、知觉还是任何形式的心灵直接感知）的东西不加区别地鄙视，那你将被自己无根据的信仰拖入混乱，甚至扰乱自己其他的感觉，进而将完全否定真理的标准。如果你根据自己建立在意见基础上的观点，轻率地把所有有待确认的和已经确认的东西看成同样得真实，你不可能不犯错误，在任何一个需要做出是正确还是错误意见判断的情况下，你将不知所措。
25. If you do not on every separate occasion refer each of your actions to the end prescribed by nature, but instead of this in the act of choice or avoidance swerve aside to some other end, your acts will not be consistent with your theories.
25、如果你不把自己每一个个别行为和自然的目的相关联，而是选择或者突然转向其他目的，你将言行不一。
26. All such desires as lead to no pain when they remain ungratified are unnecessary, and the longing is easily got rid of, when the thing desired is difficult to procure or when the desires seem likely to produce harm.
26、我们希望消除痛苦，但当这一希望不可能实现时，它就是多余的，当我们欲求的东西可望不可及或这一欲求可能产生危害时，这样的欲求很容易放弃。
27. Of all the means which are procured by wisdom to ensure happiness throughout the whole of life, by far the most important is the acquisition of friends.
27、通过智慧获得的所有诀窍，在生命的整个过程中都有助于确保幸福，其中最重要的诀窍是赢得朋友。
28. The same conviction which inspires confidence that nothing we have to fear is eternal or even of long duration, also enables us to see that even in our limited conditions of life nothing enhances our security so much as friendship.
28、对永恒甚至耐久的信赖激发起我们无所畏惧的信心，让我们看到，即使在我们有限的人生中，没有什么东西比友谊更能增强我们的安全感。
29. Of our desires some are natural and necessary others are natural, but not necessary; others, again, are neither natural nor necessary, but are due to illusory opinion.
29、我们的欲望有一部分是自然的而且是必要的，有一部分是自然的，但不必要，其他欲望即不自然也不必要，而是由错误的意见产生。
30. Those natural desires which entail no pain when not gratified, though their objects are vehemently pursued, are also due to illusory opinion; and when they are not got rid of, it is not because of their own nature, but because of the person's illusory opinion.
30、那些没有满足也不会产生痛苦的自然欲望，尽管人们疯狂地追求其目的，但也归于错误的意见；这些欲望之所以没有被抛弃，不是由于其自身的性质，也是由于人们错误的意见。
31. Natural justice is a symbol or expression of usefullness, to prevent one person from harming or being harmed by another.
31、自然公平是有用性的象征或表达，用于阻止人们伤害他人或受到他人伤害。
32. Those animals which are incapable of making covenants with one another, to the end that they may neither inflict nor suffer harm, are without either justice or injustice. And those tribes which either could not or would not form mutual covenants to the same end are in like case.
32、那些无法和其他种类共处的动物，最终无法对其他动物造成伤害，也不可能受到伤害，对它们而言，无所谓公平或不公平。那些不能或不愿与其他部落共处的部落，最终的结局也是如此。
33. There never was an absolute justice, but only an agreement made in reciprocal association in whatever localities now and again from time to time, providing against the infliction or suffering of harm.
33、没有绝对的公平，只有在具体时空中达成的互惠协议，用于防止承受或遭受伤害。
34. Injustice is not in itself an evil, but only in its consequence, viz. the terror which is excited by apprehension that those appointed to punish such offenses will discover the injustice.
34、不公平就其本身而言不是罪恶，就其后果而言，则是。对不公平行为将要遭受到的惩罚的担忧造成的恐惧将会揭示不公平。
35. It is impossible for the person who secretly violates any article of the social compact to feel confident that he will remain undiscovered, even if he has already escaped ten thousand times; for right on to the end of his life he is never sure he will not be detected.
35、对那些偷偷摸摸触犯了社会契约的人来说，他们不可能确信自己一辈子不会被发现，即使他已经逃脱了一万次，就算在他临死的那一刻，他也永远不可能保证他不会被发现。
36. Taken generally, justice is the same for all, to wit, something found useful in mutual association; but in its application to particular cases of locality or conditions of whatever kind, it varies under different circumstances.
36、一般而言，人们公认公平即在相互协作过程中有用的某种东西，但当把公平这一概念用于特定时空下的具体事例时，公平的定义随情况的变化而不同。
37. Among the things accounted just by conventional law, whatever in the needs of mutual association is attested to be useful, is thereby stamped as just, whether or not it be the same for all; and in case any law is made and does not prove suitable to the usefulness of mutual association, then this is no longer just. And should the usefulness which is expressed by the law vary and only for a time correspond with the prior conception, nevertheless for the time being it was just, so long as we do not trouble ourselves about empty words, but look simply at the facts.
37、对由习俗所掌管的事物，只要在相互协作中有用，就可以打上正义的印戳，而不管人们是否公认它；任何法律，只要它对相互协作无所促进，就不再是正义的。假如用法律表述的有用性不断变化，只能暂时性地符合先决条件，那么只要我们不拘泥于空洞的词句，而直接关注事实，那么在这段时间里法律还是可以称为正义的。
38. Where without any change in circumstances the conventional laws, when judged by their consequences, were seen not to correspond with the notion of justice, such laws were not really just; but wherever the laws have ceased to be useful in consequence of a change in circumstances, in that case the laws were for the time being just when they were useful for the mutual association of the citizens, and subsequently ceased to be just when they ceased to be useful.
38、如果在特定的环境下，习俗导致的结果与正义的概念格格不入，那么这种习俗也不是真正正义的；但无论在哪里，习俗都会由于环境的变化而不再有用，在这种情况下，当习俗对公民相互间的协作有用时，它就是正义的，相应地，当它不再有用时就不能称之为正义的。
39. He who best knew how to meet fear of external foes made into one family all the creatures he could; and those he could not, he at any rate did not treat as aliens; and where he found even this impossible, he avoided all association, and, so far as was useful, kept them at a distance.
39、那些最懂得如何应付对外部敌人的恐惧的人，能够团结所有能团结的人，让他们成为一个大家庭；对那些不能团结的人，他无论如何不会像对待外人一样对待他们；如果这也做不到，他就会避免任何形式的联系，只要能不发生冲突，他就会与他们保持距离。
40. Those who were best able to provide themselves with the means of security against their neighbors, being thus in possession of the surest guarantee, passed the most agreeable life in each other's society; and their enjoyment of the fullest intimacy was such that, if one of them died before his time, the survivors did not mourn his death as if it called for sympathy.
40、那些最有办法提防邻居，保障自己的安全的人，通过拥有最可靠的担保，在各自的社会中过着最值得称道的生活；他们享受着极度的亲昵，快乐无比，以致如果其中一人不幸夭折，活着的人不会象在乞求同情一样，为他的死哀号不已。
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