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目标片段那么Euthymia就是好的激情调节。好的，激情获得心灵的宁静。在讨论普鲁塔克这篇文章之前，我们必须要先进行一个古希腊哲学小课堂。在普鲁塔克写出这篇文章之前几年有一个比他在当时古罗马社会更受欢迎的哲学学派的哲学家写出了一篇标题，一模一样的文章The Tranquilitate enemy也教人如何获得心灵的宁静？这个人就是斯多格主义的哲学家Seneca虽然普鲁塔克没有在这篇文章里直接提及Seneca的斯多格哲学。
来源片段Code introduced his split-level undergraduate ancient philosophy course on Plato's late epistemology and metaphysics by presenting parmenides as an iatromontis, that is to say a Seuss-Sainte-Prophetic doctor. And this blew my mind because I'd already gotten a master's degree, I'd taken many courses on pre-sacratic philosophy, I wrote my master's thesis on another pre-sacratic philosopher, Annex Agress, and I'd never heard anything like this. Parmenides may have been my favorite philosopher at the time, and I'd never heard anything like this. So iatromontis, the Greek word, what does it mean literally? Iatro is doctor. Doctor? Montis?
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You know, it's weird because in today's day and age, compassion is seen as something that is universally good. Like if someone told you they weren't a fan of compassion, you'd just be like, uh, okay, I guess, in today's world. But in fact, throughout most of human history, especially among philosophers, compassion hasn't really been seen in that favorable of a light. The Stoics didn't like compassion. Kant didn't like compassion. Nietzsche was very skeptical of compassion. And it's not because they were uncaring people. For example, the Stoics weren't big fans of compassion. It wasn't because they were cruel. They just thought there were other virtues that accomplished what compassion is going for in a better way. The way they saw it, whenever you are compassionate to someone, you are in some way compromising their integrity as a person.
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这当然不代表斯多格主义教会的这套理论是错误或者是低级的。但是斯多格主义在古代社会确实信徒众多，这和他代表的这套哲学理念的特质，仅仅相关听了这么多期，普鲁塔克的你应该发现普鲁塔克所讲授的这些东西吸引不了什么信徒，因为他没有理念，对吧？他没有一套逻辑相通的理性世界观。我们可以说普鲁塔克在道德论从在希腊罗马名人传里写的任何一句话都不是一个可以拿来传播的广泛传播的口号。
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Moral life can't be explained in the rigid language that philosophers typically like to use, it's too situational, too complex. She thinks literature or prose is a much better place to look for moral guidance, but all that withstanding, compassion is not intended for her to be some indol, be-all guide for the right thing in every situation, but it is to Neusbaum potentially a vehicle for everyone to learn and understand the essence of morality itself.
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但是普鲁塔克他自己践行美德的方式，不是通过一套理性的、完整的逻辑、自洽的、批判性的世界观，通往美德的途径，也不是学习一个普世的系统性的真理，来消灭自己的激情，而是通过模仿具体的人来克制自己的激情。我觉得对于现代人来说，这两条路径都能够给人提供帮助。
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So there's really nothing you can do if you think about it than other cynical people nod their head because it takes the responsibility off them too. Whether it's denying the emotions and retreating into reason, or whether it's denying vulnerability and retreating into distraction, much like our friend Byung-Chul Han talks about, if there's anything that's going to improve your situation as a person living in this digital panopticon, it's not a religion of reason. It's not a religion of cynicism. It's Vita contemplativa, the contemplative life, to look fearlessly at everything around you, to contemplate it all, even when it comes to things like your own emotions.
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同样试图通过懒惰、柔弱，甚至不干涉朋友的事物，不管理家庭所事，不去参与公共事务，来试图消解你自己，困扰你灵魂的痛苦。他说这不是一个合格的灵魂。医生，如果真的是这样的话，我们去观察那些瘫痪在家里一动不动的宅人，他们的灵魂是不是这个世界上最不痛苦的灵魂呢？实际上几乎从来不是这样的，那些待在家里屁事不干的人，他们的心中也充满了各种各样的迷信、野心和虚妄的想象，选择无所事事，选择孤寂，选择消沉，选择日复一日的消磨时光。
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And I don't know that that like, that like, like, is he using this utility math to get to a vision of society that he finds attractive? I mean, I don't know for the historical mill, but there is, I think, a vision of society where that's attractive, simply working up from a sort of pluralistic hedonism, that to me at least feels coherent, and doesn't feel like special pleading.
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但是普鲁塔克他自己践行美德的方式，不是通过一套理性的、完整的逻辑、自洽的、批判性的世界观，通往美德的途径，也不是学习一个普世的系统性的真理，来消灭自己的激情，而是通过模仿具体的人来克制自己的激情。我觉得对于现代人来说，这两条路径都能够给人提供帮助。