鲁达 写在前面：
是人就会有不快乐，我也一样。
我逃避孤独、悲伤的方法之一是读书，当我读书的时候，会忘掉不快，变得淡泊而宁静。尤其是阅读一些与哲学和思考相关的书籍，更容易让人无喜无悲，甚或充满激情，比如，去阅读尼采，又比如，阅读罗素，再比如，品读罗曼罗兰的《约翰·克里斯朵夫》。
很久以前，我读过罗素的《西方哲学史》，虽然现在基本都忘掉了，但还是喜欢罗素的文字，喜欢 他的思考，喜欢他的很多很多。
所以，看到罗素的这本书（幸福之路——The Conquest of Happiness），忍不住想要翻来覆去读一读，也想分享给朋友们，或许能给大伙带来那么一点点启发和思考。
所以，我现在所做的事情在最大程度上只是自娱而已——如果有兴趣，欢迎大家浏览，但因本人英文水平比较差，文字水平也差，所以如果发现翻译不当的问题，或者大伙对文中内容有自己的感慨、启发、见解等等，非常欢迎大家提出来。
另外，为阅读方便，我会在译文中另行分段，同时注意尽量不影响阅读理解。
本人唯一拒绝的是谩骂和人身攻击，因为不曾想要伤害任何人，所以，我也拒绝任何伤害，在这方面，我不是个心胸宽广的人，请大伙见谅。特此声明！
以下进入正文——
幸福之路（或译作：掌控幸福）
Preface 前言
This book is not addressed to the learned, or to those who regard a practical problem merely as something to be talked about. No profound philosophy or deep erudition will be found in the follwing pages. I have aimed only at putting together some remarks which are inspired by what I hope is common sense. All that I claim for the recipes offered to the reader is that they are such as are confirmed by my own experience and observation, and that they have increased my own happiness whenever I have acted in accordance with them. On this ground I venture to hope that some among those multitudes of men and women who suffer unhappincss without enjoying it, may find their situation diagnosed and a method, of escape suggested. It is in the belief that many people who are unhappy could become happy by well-directed effort that I have written this book.
这本书不是写给博学的专家，也不是写给那些把现实问题仅仅当做八卦谈资的人，所以，在以下的章节里你既找不到深奥的哲学，也找不到深奥的学识。
我的目的仅仅是将自己从生活常识中所得到的启发、感悟，以及一些片言只字汇总在一起，然后提供给大家参考。我所给予读者的处方都是我从自己所体验到的、或者观察到的东西中确认过的，并且，当我照方拿药，身体力行的时候，它确实带给我更多的快乐。因此，我斗胆希望那些承受着折磨，无法享受快乐的人们能够参考我的方法，并由此诊断出自己的问题所在，找到逃离痛苦的途径。我相信，通过我在本书中有效的指导，许多悲伤的人们可以变得快乐。
Part I: Causes of Unhappiness 第一部分：不幸的根源
Chapter 1: What makes people unhappy? 第一章：是什么让人们不快乐
Animals are happy so long as they have health and enough to eat. Human beings, one feels, ought to be, but in the modern world they are not, at least in a great majority of cases. If you are unhappy yourself, you will probably be prepared to admit that you are not exceptional in this. If you are happy, ask yourself how many of your friends are so. And when you have reviewed your friends, teach yourself the art of reading faces; make yourself receptive to the moods of those whom you meet in the course of an ordinary day.
只要拥有健康以及足够的食物，动物们就是快乐的。人类貌似也应该如此，但是，在现代社会里人 们并非如此，起码对于大多数人来说不是这样。
如果你自己就是不快乐的那一个，那么，你很可能会承认你自己在这方面并不例外。如果你是快乐的，那么，问一问你自己，你的朋友中有多少人也同样快乐。同时，当你回顾你的朋友，请教给你自己研读脸色和表情的艺术，让自己更善于感受他人的情绪，然后在随便一个平常的日子里，去好好感受你所遇到的每一个人的情绪。
A mark in every face I meet, Marks of weakness, marks of woe. says Blake.
我遇到的每一张脸，都带着同一个标记，衰弱的标记，痛苦的标记——布莱克
（注：摘自英国诗人威廉·布莱克的诗《London》）
Though the kinds are different, you will find that unhappiness meets you everywhere. Let us suppose that you are in New York, the most typically modern of great cities. Stand in a busy street during working hours, or on a main thoroughfare at a week-end,or at a dance of an evening; empty your mind of your own ego, and let the personalities of the strangers about you take possession of you one after another. You will find that each of these different crowds has its own trouble. In the work-hour crowd you will see anxiety, excessive concentration, dyspepsia, lack of interest in anything but the struggle, incapacity for play, unconsciousness of their fellow creatures. On a main road at the week-end you will see men and women, all comfortably off, and some very rich, engaged in the pursuit of pleasure. This pursuit is conducted by all at a uniform pace, that of the slowest car in the procession; it is impossible to see the road for the cars, or the scenery since looking aside would cause an accident; all the occupants of all the cars are absorbed in the desire to pass other cars, which they cannot do on account of the crowd; if their minds wander from this preoccupation, as will happen occasionally to those whe are not themselves driving, unutterable boredom seizes upon them and stamps their features with trivial discontent. Once in a way a car-load of coloured people will show genuine enjoyment, but will cause indignation by erratic behaviour,and ultimately get into the hands of the police owing to an accident: enjoyment in holiday time is illegal.
虽然形式各不相同，但你会发现，这痛苦无处不在。
让我们假设：你就在纽约这座最典型的现代化大都市——在上班时间伫立在车水马龙的繁忙街头，或者在周末盘桓在交通要道，或者流连于夜晚缠绵的舞步——然后，彻底放空你自己的自我意识，让周围陌生人的性情人格一个接一个地浸入你的灵魂，你会发现，这些不同的人们都有各自的烦恼。
在赶着上班的人流里，你会看到焦躁不安、过度紧张、消化不良，对于生存争斗以外的一切都缺乏兴趣的态度，失去享受游戏娱乐的能力，以及对人类同伴的冷漠无情。
在周末的大道上，你会看到那些富裕、甚至非常有钱的男男女女们追逐着快乐享受。
这种追逐全都按照队列里最慢的那辆车的速度进行着。你根本没法看清前面的道路和四周的风景，因为你稍稍朝旁边看一眼便可能引发一场交通事故。所有车里的人都全神贯注地想要超过其它的车子，但由于道路拥挤，其实他们完全没法做到这一点。如果他们的思绪游离开来（这偶尔会发生在不用自己驾车、乘车人的身上），难以名状的烦躁就会攫住他们，给他们的脸上打上隐隐约约不满的印记。
偶尔一辆满载着有色人种的车上会爆发出真实的快乐，但随后他们古怪的行为会引发不满，并且最终会由于交通事故而落入警察的手中：假日里的享乐是非法的。
Or, again, watch people at a gay evening. All come determined to be happy, with the kind of grim resolve with which one determines not to make a fuss at the dentist's. It is held that drink and petting are the gateways to joy, so people get drunk quickly, and try not to notice how much their partners disgust them. After a sufficient amount of drink, men begin to weep, and to lament how unworthy they are, morally, of the devotion of their mothers. All that alcohol does for them is to liberate the sense of sin, which reason suppresses in saner moments .
或者，我们再回头看看那些参加欢乐晚会的人们——所有的人都带着那种类似于绝不在牙医手下大呼小叫的冷酷决心来到这里，为追寻快乐而来。
据说，一醉方休和亲密爱抚才是通往快乐之门，所以，人们很快在酒精里迷失，还努力不去注意同伴有多么令自己厌恶！然而，灌下足够的酒精之后，男人们开始低泣，悲叹自己在道义上有多么对不起母亲的全心付出——酒精释放了他们在平时被死死封锁、压制着的罪恶感。
The causes of these various kinds of unhappiness lie partiy in the social system, partly in individual psychology -- which, of course, is itself to a considerable extent a product of the social system. I have written before about the changes in the social system required to promote happiness. Concerning the abolition of war, of economic exploitation, of education in cruelty and fear, it is not my intention to speak in this volume.
这种种不幸的根源，一部分在于社会制度，一部分在于个人的心理状态——当然，后者本身在很大程度上就是社会制度的产物。我以前写过关于改进社会制度以促进大众幸福的文章，所以，在本章中我不打算讨论关于制止战争、经济剥削、以及以残忍和恐吓方式进行教育等等问题。
To discover a system for the avoidance of war is a vital need for our civilization; but no such system has a chance while men are so unhappy that mutual extermination seems to them less dreadful than continued endurance of the light of day. To prevent the perpetuation of poverty is necessary if the benefits of machine production are to accrue in any degree to those most in need of them; but what is the use of making everybody rich if the rich themselvcs are miserable? Education in cruelty and fear is bad, but no other kind can be given by those who are themselves the slaves of these passions. These considerations lead us to the problem of the individual: what can a man or woman, here and now, in the midst of our nostalgic society, do to achieve happines for himself or herself? In discussing this problem, I shall confine my attention to those who are not subject to any extreme cause of outward misery. I shall assume a sufficient income to secure food and shelter, sufficient health to make ordinary bodily activities possible. I shall not consider the great catastrophes such as loss of all one's children, or public disgrace. There are things to be said about such matters, and they are important things, but they belong to a different order from the things that I wish to say. My purpose is to suggest a cure for the ordinary day-to-day unhappiness from which most people in civilised countries suffer, and which is all the more unbearable because, having no obvious external cause, it appears inescapable. I believe this unhappiness to be very largely due to mistaken views of the world, mistaken 'ethics, mistaken habits of life, leading to destruction of that natural zest and appetite for possible things upon which all happiness, whether of men or animals,ultimately depends. These are matters which lie within the power of the individual,and I propose to suggest the changes by which his happiness, given average good fortune, may be achieved.
对于我们的文明来说，发现一种能够规避战争的社会机制至关重要，但是，对于生活在不如意之中的男人们来说，好像一同毁灭都比不过一天天忍受，永无出头之日的痛苦。在这样的情况下，再怎么好的机制都没有机会。
如果大机器生产所带来的利益在某种程度上能够惠及那些最需要这些的人们，那么防止永久贫困就是必要的。但是，如果那些富人们本身依然生活在不幸之中，让每一个人变得富有又有什么意义？
残忍及恐吓式教育是不好的，但是，如果教育者自己本就是负面情感的奴隶，那么，他们就不可能给孩子们其它形式的教育。
这些思考引领我们去面对这些个体的问题：在我们这个怀旧的社会里，在此时此刻，这些男人和女人们能够为自己获得快乐幸福做些什么？
在讨论这个问题时，我会将自己的注意力集中在那些不曾遭受任何外部原因所导致痛苦的人们身上。我会假设他们有足够的收入，足以获取食物和解决居住问题。他们身体健康，足以从事各种日常的体力活动。我不会考虑他们遭受重大的天灾人祸，比如所有的儿女都因故死去、曾当众受辱等等。
关于这些问题，有很多事情值得讨论，也确实很重要，但这些与我想要讨论的问题不在同一层级。我的目的在于为文明国度里日复一日承受着痛苦的普通人，也为那些看似无法逃避地承受着更加无法忍受的、没有明显外部原因的痛苦的人们提供一个治疗和解决方案。
无论男人还是女人，无论人类还是动物，幸福与快乐其实都来自于我们身体里本应存在的本能的热情和欲望——我相信这烦恼痛苦在很大的程度上就是因为我们一些错误的世界观、错误的道德伦理、错误的生活习惯摧毁了这一切。
这一起都与个人的力量和能力相关联，所以，我建议大家在自己的内心里，针对观念、 道德、习惯做出一些改变，只要你不是太倒霉，重获快乐就会成为可能。
Perhaps the best introduction to the philosophy which I wish to advocate will be a few words of autobiography. I was not born happy. As a child, my favourite hymn was: 'Weary of earth and laden with my sin'. At the age of five, I reflected that, if I should live to be seventy, I had only endured, so far, a fourteenth part of my whole life, and I felt the long-spreadout boredom ahead of me to be almost unendurable. In adolescence, I hated life and was continually on the verge of suicide, from which,however, I was restrained by the desire to know more mathematics.
或许，对我所倡导的人生哲学最好的表达就是我自传中的寥寥数语。
我不是生来快乐的，小时候，我最喜欢的赞美诗就是：“厌倦了在尘世里背负着我的罪愆”。
5岁的时候，有一天我突然反应过来，如果我会活到70岁，那么，到目前为止我才刚刚忍受了十四分之一的日子，我仿佛看到那令人厌烦的日子从我的眼前长长地向前延伸出去，这带给我无止尽的绝望。
在少年时代，我痛恨生活，常常处于自杀的边缘，是我对于数学的热爱让我得以克制自己的危险行为。
Now, on the contrary, I enjoy life; I might almost say that with every year that passes I enjoy it more. This is due partly to having discovered what were the things that I most desired and having gradually acquired many of these things. Partly it is due to having successfully dismissed certain objects of desire - such as the acquisition of indubitable knowledge about something or other - as essentially unattainable. But very largely it is due to a diminishing preoccupation with myself. Like others who had a Puritan education, I had the habit of meditating on my sins, follies, and shortcomings. I seemed to myself - no doubt justly - a miserable specimen.
如今，与以往正好相反，我享受生活；我几甚至可以说，随着岁月流逝，我变得更加享受它。
部分原因是由于我发现了我最为渴望的东西，并一步步从中获取了许许多多；部分原因在于我成功地放开了某些我渴望的东西，放开了执念——例如，我想要获得关于某些事物的确定无疑的知识和答案，而这答案本身其实是无法获得的。
但更大程度上是因为我越来越不将关注集中在自己的身上。而在此之前，像其他接受清教徒教育的人一样，我习惯于反省自己的罪孽、愚昧，以及其它不足之处。我觉得我自己——毫无疑问是公正的——就是一个可怜的标本。
Gradually I learned to be indifferent to myself and my deficiencies; I came to centre my attention increasingly upon external objects: the state of the world, various branches of knowledge, individuals for whom I felt affection. External interests, it is true, bring each its own possibility of pain: the world may be plunged in war, knowledge in some direction may be hard to achieve, friends may die. But pains of these kinds do not destroy the essential quality of life, as do those that spring from disgust with self. And every external interest inspires some activity which, so long as the interest remains alive, is a complete preventive of ennui. Interest in oneself, on the contrary, leads to no activity of a progressive kind. It may lead to the keeping of a diary, to getting psycho-analysed, or perhaps to becoming a monk. But the monk will not be happy until the routine of the monastery has made him forget his own soul. The happiness which he attributes to religion he could have obtained from becoming a crossing-sweeper, provided he were compelled to remain one. External discipline is the only road to happiness for those unfortunates whose self-absorption is too profound to be cured in any other way.
慢慢地，我学会不再关注自我以及自己的不足，我把自己的注意力转移到外部的事物上：整个世界的状况、知识的各个分支、我感兴趣的人等等。
真的，对于外部的兴趣也同样会给自己带来痛苦：比如这个世界可能陷入战争的泥潭；你可能很难获得某个领域的知识；你的朋友也可能会逝去等等。但是这些类型的痛苦不会像那些内心充斥着自我厌倦的人们一样，摧毁你生活质量的本质因素。同时，每一个对于外部的兴趣都会激发出你的一些行动，而只要兴趣存在，这些行动就会完完全全地帮助你祛除厌倦。
与此相反的是，对于自我的兴趣可能会帮你养成写日记的习惯，让你习惯于自我的心理分析，甚至可能让你厌倦红尘、出家修行，但绝不会帮助你激发出积极的行为。而除非修道院的清规戒律让你忘掉了自己的心灵，你就算成为修士也不会感到快乐。或许，你从宗教可以获得快乐，但其实，如果你成为一个清道夫，你也可以获得同样的快乐。
对于那些过于关注自我，无法用其它方法治愈的不幸的人们来说，关注外部世界，修养自身是唯一的通往幸福的道路。