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?本書簡(jiǎn)介：
《沉思錄》是古羅馬皇帝奧勒留寫給自己的書，內(nèi)容大部分是他在鞍馬勞頓中寫成的。作品來(lái)自?shī)W勒留對(duì)身羈宮廷的自己和自己所處混亂世界的感受，追求一種冷靜而達(dá)觀的生活。這部著作是斯多葛學(xué)派的一個(gè)里程碑，亦是溫總理放在枕邊，讀了不下百遍的書。
本書原文由古希臘文而作，英文版選擇比較權(quán)威的George Long的版本，中文版選擇何懷宏的版本作參考。筆記中的英文釋義摘自《牛津高階英漢雙解詞典》

?作者簡(jiǎn)介：
馬可?奧勒留（Marcus Aurelius，公元121—180年），著名的“帝王哲學(xué)家”，古羅馬帝國(guó)皇帝，在希臘文學(xué)和拉丁文學(xué)、修辭、哲學(xué)、法律、繪畫方面受過(guò)很好的教育，晚期斯多葛學(xué)派代表人物之一。奧勒留也許是西方歷史上唯一的一位哲學(xué)家皇帝。他是一個(gè)比他的帝國(guó)更加完美的人，他的勤奮工作最終并沒(méi)有能夠挽救古羅馬，但是他的《沉思錄》卻成為西方歷史上的偉大名著。

卷三：享受那你認(rèn)為是最好的東西的快樂(lè)01
?小編語(yǔ)：到第三卷啦！

3.1?WE OUGHT to consider not only that our life is daily wasting away and a smaller part of it is left, but another thing also must be taken into the account, that if a man should live longer, it is quite uncertain whether the understanding will still continue sufficient for the comprehension of things, and retain the power of contemplation which strives to acquire the knowledge of the divine and the human. For if he shall begin to fall into dotage, perspiration and nutrition and imagination and appetite, and whatever else there is of the kind, will not fail; but the power of making use of ourselves, and filling up the measure of our duty, and clearly separating all appearances, and considering whether a man should now depart from life, and whatever else of the kind absolutely requires a disciplined reason, all this is already extinguished. We must make haste then, not only because we are daily nearer to death, but also because the conception of things and the understanding of them cease first.

?Notes：
haste [n]speed in doing something, especially because you do not have enough time

3.2?We ought to observe also that even the things which follow after the things which are produced according to nature contain something pleasing and attractive. For instance, when bread is baked some parts are split at the surface, and these parts which thus open, and have a certain fashion contrary to the purpose of the baker's art, are beautiful in a manner, and in a peculiar way excite a desire for eating. And again, figs, when they are quite ripe, gape open; and in the ripe olives the very circumstance of their being near to rottenness adds a peculiar beauty to the fruit. And the ears of corn bending down, and the lion's eyebrows, and the?foam which flows from the mouth of wild boars, and many other things- though they are far from being beautiful, if a man should examine them severally- still, because they are consequent upon the things which are formed by nature, help to adorn them, and they please the mind; so that if a man should have a feeling and deeper insight with respect to the things which are produced in the universe, there is hardly one of those which follow by way of consequence which will not seem to him to be in a manner disposed so as to give pleasure. And so he will see even the real gaping jaws of wild beasts with no less pleasure than those which painters and sculptors show by imitation; and in an old woman and an old man he will be able to see a certain maturity and comeliness; and the attractive loveliness of young persons he will be able to look on with chaste eyes; and many such things will present themselves, not pleasing to every man, but to him only who has become truly familiar with nature and her works.

?Notes：
adorn [vt]to make something/somebody look more attractive by decorating it or them with something.
? ? ? ? ?advorn sth/sb (with sth)

?看了筆記注釋之后，先嘗試自己翻譯一下吧，參考譯文見下：
中文翻譯：
3.1?我們不僅應(yīng)當(dāng)考慮到我們的生命每日每時(shí)都在耗費(fèi)，剩下的部分越來(lái)越少，而且應(yīng)當(dāng)考慮另一件事情，即如果一個(gè)人竟然活得久些，也沒(méi)有多大把握說(shuō)理解力還能繼續(xù)足以使他領(lǐng)悟事物，還能保持那種努力獲得有關(guān)神和人的知識(shí)和思考能力。因?yàn)樗麑⒃谂判?、營(yíng)養(yǎng)、想像和胃口或別的類似能力衰退之前，就開始?jí)櫲肜夏晷曰杪槪欠N運(yùn)用我們自己的能力，滿足我們義務(wù)標(biāo)準(zhǔn)的能力，清晰地區(qū)分各種現(xiàn)象的能力，考慮一個(gè)人是否應(yīng)當(dāng)現(xiàn)在辭世的能力諸如此類的能力絕對(duì)需要一種訓(xùn)練有素的理性，而這種性整個(gè)地已經(jīng)衰退了。所以我們必須抓緊時(shí)間，這不僅是因?yàn)槲覀冊(cè)谝惶焯斓亟咏劳?，而且因?yàn)閷?duì)事物的觀照和理解力將先行消失。

3.2?我們也應(yīng)當(dāng)注意到：甚至在那合乎自然地產(chǎn)生的事物之后出現(xiàn)的事物也令人欣悅和有吸引力。例如，當(dāng)面包在烘烤時(shí)表面出現(xiàn)了某些裂痕，這些如此裂開的部分有某種不含面包師目的的形式，但在某種意義上仍然是美的，以一種特殊的方式刺激著食欲。再如無(wú)花果，當(dāng)它們熟時(shí)也會(huì)裂開口；成熟的橄欖恰在它們接近腐爛時(shí)給果實(shí)增加了一種特殊的美。谷穗的低垂，獅子的睫毛，從野豬嘴里流出的泡沫，以及很多別的東西，一個(gè)人如果孤立地考察它們，雖然會(huì)覺(jué)得它們是不夠美的，但由于它們是自然形成的事物的結(jié)果，所以它們還是有助于裝飾它們，使心靈愉悅。所以，如果一個(gè)人對(duì)宇宙中產(chǎn)生的事物有一種感覺(jué)和較深的洞察力，那些作為其結(jié)果出現(xiàn)的事物在他看來(lái)就幾乎都是以某種引起快樂(lè)的方式安排的。所以，他在觀察真正的野獸的張開的下顎時(shí)，并不比看畫家和雕刻家所模仿的少一些快樂(lè)，他能在一個(gè)老年人那里看到某種成熟和合宜，能以純凈的眼光打量年青人的魅力和可愛。很多這樣的事情都要出現(xiàn)，它們并不使每個(gè)人愉悅，而是使真正熟稔自然及其作品的人愉悅。

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