The Road To Happiness
It is a commonplace among moralists that you cannot get happiness by pursuing it. This is only true if you pursue it unwisely. Gamblers at Monte Carlo are pursuing money, and most of them lose it instead, but there are other ways of pursuing money, which often succeed. So it is with happiness. If you pursue it by means of drink, you are forgetting the hang-over. Epicurus pursued it by living only in congenial society and eating only dry bread, supplemented by a little cheese on feast days. His method proved successful in his case, but he was a valetudinarian1, and most people would need something more vigorous. For most people, the pursuit of happiness, unless supplemented in various ways, is too abstract and theoretical to be adequate as a personal rule of life. But I think that whatever personal rule of life you may choose it should not, except in rare and heroic cases, be incompatible2 with happiness.
There are a great many people who have all the material conditions of happiness, i.e. health and a sufficient income, and who, nevertheless, are profoundly unhappy. In such cases it would seem as if the fault must lie with a wrong theory as to how to live. In one sense, we may say that any theory as to how to live is wrong. We imagine ourselves more different from the animals than we are. Animals live on impulse, and are happy as long as external conditions are favorable. If you have a cat it will enjoy life if it has food and warmth and opportunities for an occasional night on the tiles. Your needs are more complex than those of your cat, but they still have their basis in instinct. In civilized3 societies, especially in English-speaking societies, this is too apt to be forgotten. People propose to themselves some one paramount4 objective, and restrain all impulses that do not minister to it. A businessman may be so anxious to grow rich that to this end he sacrifices health and private affections. When at last he has become rich, no pleasure remains5 to him except harrying6 other people by exhortations7 to imitate his noble example. Many rich ladies, although nature has not endowed them with any spontaneous pleasure in literature or art, decide to be thought cultured, and spend boring hours learning the right thing to say about fashionable new books that are written to give delight, not to afford opportunities for dusty snobbism8.
中文：
道德家们常说：幸福靠追求是得不到的。只有用不明智的方法去追求才是如此。蒙特卡洛城的赌徒们追求资金，但多数人却把钱输掉了，而另外一些追求资金的方法却常常成功。追求幸福也是一样。假如你通过畅饮来追求幸福，那你就忘记了酒醉后的不适。埃毕丘鲁斯追求幸福的方法是只和志趣相投的人一块生活，只吃不涂黄油的面包，节日才加一点奶酪。他的方法对他来讲是成功的，但他是个体弱多病的人，而多数人需要的是精力充沛。就多数人来讲，除非你有别的补充方法，如此追求快乐就过于抽象和脱离实质，不适合作为个人的生活准则。不过，我感觉无论你选择哪种生活准则，除去那些罕见的和英雄人物的例子外，都要是和幸福相容的。
不少人拥有获得幸福的全部物质条件，即健康的身体和丰足的收入，可是他们很不快乐。就这样的情况来讲，好像问题处在生活理论的错误上。从某种意义上讲，大家可以说任何关于生活的理论都是不正确的。大家和动物有什么区别并没大家想象的那样大。动物是凭冲动生活的，只须客观条件有利，它们就会快乐。假如你有一只猫，它只须有东西吃，感到暖和，偶尔晚上得到机会去寻欢，它就会非常快活。你的需要比你的猫要复杂一些，但还是以本能为基础的。在文明社会中，尤其是在讲英语的社会中，这一点比较容易被忘却。大家给自己定下一个最高的目的，对所有不利于达成这一目的的冲动都加以克制。老板可能由于切望发财以致不惜牺牲健康和爱情。等他终于发了财，他除去苦苦劝人效法他的好榜样而搅得其他人心烦外，并没得到快乐。不少有钱的贵妇人，尽管自然并未赋予她们任何赏析文学或艺术的兴趣，却决意要使其他人觉得她们是有教养的，于是他们花费不少烦人的时间学习如何谈论那些时尚的新书。这类书写出来是要给人以乐趣的，而不是要给人以附庸风雅的机会的。（待续）