評論
打印
One is they suggest that you could learn to distinguish between involuntary starts and startles,
一種是可以學會區(qū)分不自覺的驚恐
and more full-fledged emotions which involve appraisals to which you give voluntary ascent.
和更加成熟的情感這會涉及到評價，估價你會自發(fā)的做出估價
So if you're going to become more like a sage
所以，如果你想變得更像一個圣人
you want to be able to block the full fruition of,
你想要能夠屏蔽
of an emotion, block it from, nip it in the bud you might say.
所有的情感，阻止它進入或者是將它消滅在萌芽狀態(tài)
And Seneca is an important source on this, er, another is Aulus er Gellius
塞內卡在這方面寫過著名的論著另一位是利烏斯
but I want to look at one that's underappreciated
但是我想讀的是個，未得到充分賞識的著作
I think but that's fascinating, that's the Jewish Hellenist er Philo Judeus of Alexandria,
我個人認為這本書寫得很精彩那就是猶太的希臘學者亞歷山大
and he paints the same bright stripe between what just happens to emotionally and
他在情感經(jīng)歷和沉溺于自己意志中
what one indulges with one's will, and he says in the course of allegorising,
描繪出同樣明亮的色彩他用寓言的方式闡述道理
Abraham as a sage, he says that if he's really a sage
亞伯拉罕是個圣人他說，如果他真是個圣人
then how can he in Genesis grieve and weep over the death of Sarah?
那他怎么會在創(chuàng)世紀中為薩拉的死而悲痛哭泣呢?
And he says, well in point and fact he doesn't for careful textural reading
他一針見血的表明仔細研讀文本
will reveal quote"That the virtuous man did not resort to wailing and mourning
會發(fā)現(xiàn)，引用"圣人不會哭泣或者是哀痛
but only came there for some such thing."
但是會幾乎哭泣或哀痛
He only kind of got to the edge you might say and then he says
你可以說，他們快要痛苦了然后他說
"Whereas things that unexpectedly and against us will strike the cowardly man
"出乎意料，違背我們意志的事"會打垮懦弱的人
and weaken and crush and overthrow him, they merely bow down the man of constancy
削弱他，壓倒他，讓他徹底崩潰但是這些事會向有恒心的人鞠躬行禮
in such a way as not to bring their work to completion".
這些情感就不會得逞了"
