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10-01-19 &匿名提问
人生的意义。　什么是人生？中国幸福学研究认为，人的本性是不满足，幸福是人们的渴求被满足后愉悦感觉，人类的最终追求是幸福。因为人的本性是不满足，——不满足导致了人们的渴求——渴求获得了满足——人们就获得了幸福。根据幸福第一定理我们还知道，幸福的感觉都是暂时的，随着时间的流逝，每一个幸福的感觉都是会消失的，又因为不满足是人的本性，所以，人们会继续寻求新的渴求，寻找新的幸福。如此循环往复，就是一个人的人生。[编辑本段]人生的意义　　引言　　　人类思考最重要的工具就是【词汇】；人生意义这个话题几千年来人类都没有一个信服的答案，其实就是因为没有可以用来做相对应思考的【新词汇】；旧词汇虽然大家都看得懂，但是用旧词汇探讨一些深层次的问题，就像用【猪狗牛羊】等【旧词汇】来思考【身体的结构】【宇宙的结构】一样，就算让几亿亿亿亿的人用这些旧词汇来思考，也必然是徒劳无功的！所以为了能够让思考不会变得徒劳无功，就必须试用【新词汇】来探讨！只有这样大家的思想才不会陷入前人的深渊永不自拔。　　那么现在就用【全集然文明】专有名词来思考人生意义这个问题：　　类存意义　　人类这个种类存在的共同意义，也就是类存意义：【导存】（引导自己、家人、社会、地方、国家、宇宙、爱情、亲情、友情、某事物、衣食住行、未来、真理、理想、梦想、开心等的存在）　　越是对大事物的导存，越是需要更多的导存体（引导事物存在的个体，不一定是人类）；对【有星宇宙】（有星球后的宇宙）的导存是所有生物（包括可能存在的外星人）共同的存在意义和对宇宙的客观作用。毕竟生物存在的基础是有星宇宙的存在，所以生物必然会去保障它的存在。　　殊存意义　　人类中的某个特殊存在体的生存意义，也就是殊存意义：对特定事物的【导存】（一般是人们的留恋物/人，如爱人、亲人、“宝物”等）[编辑本段]对人生的目的建议　　对于一个人自身而言，他在降生的那一天并不存在有什么人生目的，他的大脑除了先天拥有的不满足的本性以外，并不存在有什么意识，也就更谈不上什么人生的目的了。虽然他自降生的那天起不存在有人生目的的目的，但是，他在未降生以前却被时代赋予了各种各样的目的，比如，望子成龙，望女成凤，报仇雪恨，传宗接代，做共产主义事业的接班人等等等等。　　所以人生的目的，对于人类来讲是为了延续人类的千秋万代和生生不息。中国幸福学研究认为，人的最终追求是幸福。所以人生的目的，对于个人来讲是为了幸福,人的一生虽然不一马平川许多坎坷，但是只要把握现在，把活着的每一天当做你生命的最后一天认识对待，命运是自己把握的，不要对自己做过的事情后悔；对于社会来讲，人生的目的在于你对社会的贡献。　　人生不在于有一手好牌，而在于有一手坏牌却能将它打好。　　一、人都是逼出来的；　　二、如果你简单，这个世界就对你简单；　　三、人生没有彩排，每一天都是现场直播；　　四、怀才就像怀孕，时间久了才会让人看出来；　　五、过去酒逢知己千杯少，现在酒逢千杯知己少；　　六、人生如果错了方向，停止就是进步；　　七、人生两大悲剧：一是万念俱灰，一是踌躇满志；　　八、人生和爱情一样，错过了爱情，就错过了人生；　　九、天下有情人终成眷属；　　十、要成功需要朋友，要取得巨大成功，需要敌人。　　其他：1：记住该记住的，忘记该忘记的。改变能改变的，接受不能改变的。 　　2：能冲刷一切的除了眼泪，就是时间。以时间来推移感情，时间越长，冲突越淡，仿佛不断稀释的茶。 　　3：日出东海落西山，愁也一天，喜也一天；遇事不钻牛角尖，人也舒坦，心也舒坦。 　　4：智慧的代价是矛盾，这是人生对人生观开的玩笑。 　　5：世上的姑娘总以为自己是骄傲的公主（除了少数极丑和少数极聪明的例外）。 　　6：如果敌人让你生气，那说明你还没有胜他的把握。 　　7：如果朋友让你生气，那说明你还在意他的友情。 　　8：令狐冲说：“有些事我们无法控制，只好控制自己。” 　　9：死亡教会人一切，如同考试后公布的结果——虽然恍然大悟，但为时晚矣！~ 　　10：后悔是一种耗费精神的情绪，后悔是比损失更大的损失，比错误更大的错误，所以不要后悔。 　　11：怨言是上天得至人类最大的供物，也是人类祷告中最真诚的部分。 　　12：快乐要悲伤做陪，雨后应该就有晴天，如果雨后还是雨，如果忧伤之后还是忧伤，请让我们从容面对这离别之后的离别。微笑的去寻找一个不可能出现的你。 　　13：也许有些人很可恶，有些人很卑鄙，而当我设身为他想象的时候，我才知道：他比我可怜。所以请原谅所有你见过的人，好人或坏人。 　　14：《和平时代》里的话：当幻想和现实面对时，总是很痛苦的，要么你被痛苦击倒，要么你把痛苦踩在脚下。 　　15：生命中，不断有人离开或进入，于是，看见的，看不见的；记住的，遗忘了。生命中，不断的有得到和失落，于是，看不见的，看见了；遗忘的，记住了。然而，看不见的，是不是就等于不存在？记住的，是不是就永远不会忘记？ 　　16：我不去想是否能成功，既然选择了远方，便只顾风雨兼程；我不去想，身后会不会袭来寒风冷雨，既然目标是地平线，留给世界的只能是背影。 　　17：我不知道我现在做的那些是对的，那些是错了，而当我终于老死的时候我才知道了这些。所以我现在所能做的就是尽力做好每一件事，然后等着老死。 　　18：男人在结婚前觉得适合自己的女人很少，在结婚后觉得适合自己的女人很多。 　　19：真正的爱情是不讲究热闹不讲究排场不讲究繁华更不讲究嚎头的。 　　20：每个人都有潜在的能量，只是很容易被习惯所遮掩。被时间所迷离，被惰性所消磨。 　　21：你出生的时候，你哭着，周围的人笑着；你逝去的时候，你笑着，而周围的人却哭着。一切都是轮回，我们都在轮回之中！！！ 　　22：于千万人之中，遇见你所遇见的人；于千万年之中，时间的无涯荒野里，没有早一步，也没有晚一步，刚好赶上了。 　　24：人生短短几十年里，不要给自己留下什么遗憾，想笑就笑，想哭就哭，该爱的时候就去爱，无谓压抑自己。 　　25：空才能有，放下才能承担。　　26：是长是短两由之，无所得时无所失。仰望浮云自生趣，默默无言即是诗。　　27：口乃心之门户。　　28：只有放下，才能寻求自我。
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人生的意义
原作者：todd may
发表时间：浏览量：5078评论数：2挑错数：0
我们有谁不曾问过，自己的人生是否是有意义的人生？满篇意义意义，我比许三多还三多。翻完的感受是，哇～不知所云哎！
Who among us has not asked whether his or her life is a meaningful one?
Who has not wondered — on a sleepless night, during a long stretch of dull or taxing work, or when a troubled child seems a greater burden than one can bear — whether in the end it all adds up to anything? On this day, too, when many are steeped in painful reminders of personal loss, it is natural to wonder about the answers. 我们有谁不曾问过，自己的人生是否是有意义的人生？谁没有过疑问——在失眠的夜晚，或长时间身陷乏味或繁重的工作，抑或面对恼人得快要超过承受极限的小孩子——它们最终指向任何意义么？如今仍然如此，许多人沦陷于个人损失的痛苦记忆中，于是自然想知道答案。 The philosopher Jean-Paul Sartre thought that, without God, our lives are bereft of meaning.
He tells us in his essay “Existentialism,” “if God does not exist, we find no values or commands to turn to which legitimize our conduct.
So, in the bright realm of values, we have no excuse behind us, nor justification before us.”
On this view, God gives our lives the values upon which meaning rests. And if
God does not exist, as Sartre claims, our lives can have only the meaning we confer upon them. 哲学家萨特认为，如果上帝缺席，人生就会失去意义。他在文章《存在主义》中写道，“如果上帝不存在，我们会找不到任何价值或依托，来肯定我们的种种行为。所以在敞亮的价值领域中，人们身后没有借口，面前没有理由。”从这个观点来看，是上帝赋予了人生的价值，而人生的意义即依赖于此价值。像萨特所说，如果上帝不存在，人生就只剩下我们自己赋予的意义。 This seems wrong on two counts. First, why would the existence of God guarantee the meaningfulness of each of our lives?
Is a life of unremitting drudgery or unrequited struggle really redeemed if there’s a larger plan, one to which we have no access, into which it fits?
That would be small compensation for a life that would otherwise feel like a waste — a point not lost on thinkers like Karl Marx, who called religion the “opium of the people.”
Moreover, does God actually ground the values by which we live?
Do we not, as Plato recognized 2500 years ago, already have to think of those values as good in order to ascribe them to God? 这个结论似乎有两点谬误。第一点，为何上帝的存在即保证了每个人的人生之意义？不懈地做着单调沉闷的工作，或坚持没有任何回报的奋斗，这样的人生真的就能得到救赎么，如果有更广阔也更契合的蓝图，而我们不得其入呢？除非有微小的补偿，否则会感觉生活浪费了——此想法没有被马克思这样的思想家遗漏，他称宗教是“人类的鸦片”。而且，上帝确为我们种下了赖以生存的价值基石么？其实正如柏拉图在2500年前所说，人们已经自发把那些价值看成是好的，目的就为了把它们归为上帝的功劳。 Second, and more pointedly, must the meaningfulness of our lives depend on the existence of God?
Must meaning rely upon articles of faith? Basing life’s meaningfulness on the existence of a deity not only leaves all atheist it leaves different believers out of one another’s picture.
What seems called for is an approach to thinking about meaning that can draw us together, one that exists alongside or instead of religious views. 第二点，同时也是更尖锐的一点，人生的意义必须有赖于上帝的存在么？意义必须仰仗于宗教信仰么？如果说人生的意义基于神灵的存在，那么所有的无神论者被排除在外了，不同信仰的人们也被排除出彼此的宗教之外了。我们需要的似乎是其意义能海纳百川的东西。 A promising and more inclusive approach
is offered by Susan Wolf in her recent and compelling book, “Meaning in Life and Why It Matters.”
A meaningful life, she claims, is distinct from a happy life or a morally good one. In her view, “meaning arises when subjective attraction meets objective attractiveness.” A meaningful life must, in some sense then, feel worthwhile.
The person living the life must be engaged by it.
A life of commitment to causes that are generally defined as worthy — like feeding and clothing the poor or ministering to the ill — but that do not move the person participating in them will lack meaningfulness in this sense. However, for a life to be meaningful, it must also be worthwhile. Engagement in a life of tiddlywinks does not rise to the level of a meaningful life, no matter how gripped one might be by the game. 在苏珊·沃尔夫受人瞩目的新书《人生的意义及其重要性》中，给出了颇有建树并更加宽泛的态度。苏珊提出有意义的人生不同于快乐的人生，也不同于道德高尚的人生。她的看法是，“当主观吸引力与客观吸引力契合时，意义由此产生。”从某种程度上来说，有意义的人生必须让人感觉是值得的。度过人生历程的个体须全情投入。把一生奉献给事业通常被看作是值得的——比如给穷人提供温饱，或者医治病患——可这并不会对参与其中的其他个体产生影响，所以从这方面来说，意义缺失掉了。值得的人生不一定是有意义的，而有意义的人生必须同样是值得的。流连于下等酒吧的一生成不了有意义的人生，不管他有多么沉迷其中。 Often one defends an idea by giving reasons for it.
However, sometimes the best defense is not to give reasons at the outset but instead to pursue the idea in order to see where it leads.
Does it capture something important if we utilize it to understand ourselves? It’s this latter tack that I would like to try here.
The pursuit of this core idea — that a meaningful life is both valued and valuable — allows us to understand several important aspects of our attitudes toward ourselves and others. 一个人要维护一个想法，常常通过加诸若干理由来支撑。不过有时候，最好的维护不是一开始就摆理由，而是追逐这个想法，看它导向何方。如果借由这个想法来认识自己，它会捕捉到什么重要的讯息吗？我想在这儿试试这个法子。要追逐的核心思想即是：有意义的人生既被赋予价值，同时又富于价值。这能让我们理解一些重要信息，关于如何看待自己，以及如何看待他人。 In this pursuit, the first step we might take beyond what Wolf tells us is to recognize that lives unfold over time.
A life is not an unrelated series of actions or projects or states of being.
A life has, we might say, a trajectory. It is lived in a temporal thickness.
Even if my life’s trajectory seems disjointed or to lack continuity, it is my life that is disconnected in its unfolding, not elements of several different lives. 在追逐此想法的过程中，首先我们要做的是抛开苏珊的讲述，认识到生命的画卷跟随时间的流逝而展露。人生不是由一串无关联的行为、规划或情境拼凑的。我们不妨这么说，人生就是轨迹线，密度由时间构成。即使轨迹看上去杂乱，缺乏连贯性，那也只是我这个人的人生图景不够紧凑，而非若干不同生命体的拼凑。 If a life has a trajectory, then it can be conceived narratively.
A human life can be seen as a story, or as a series of stories that are more or less related.
This does not mean that the person whose life it is must conceive it or live it narratively.
I needn’t say to myself, “Here’s the story I want construct,” or, “This is the story so far.” What it means rather is that, if one reflected on one’s life, one could reasonably see it in terms of various story lines, whether parallel or intersecting or distinct.
This idea can be traced back to Aristotle’s “Ethics,” but has made a reappearance with some recent narrative conceptions of what a self is. 假设人生有轨迹可寻，那就可以把它设想成故事一样。人的一生可以看成是故事，或多少相关联的一系列故事。这并不是说人们必须把人生想得故事化或过得故事化。我无需对自己说：“这是我想构建的故事，”或者“这是故事发展到现在的样子。”把人生比成故事其实是指，人们回看人生就像看到若干的故事线一般，平行也好，交叉也罢，或全无关联。此想法可追溯至亚里斯多德的《伦理学》，只是我们这里换用故事化的观念来描绘“自我”罢了。 What makes a trajectory a meaningful one?
If Wolf is right, it has to feel worthwhile and, beyond that, has to be engaged in projects that are objectively worthwhile.
There is not much difficulty in knowing what feels worthwhile.
Most of us are good at sensing when we’re onto something and when we’re not.
Objective worthiness is more elusive.
We don’t want to reduce it simply to a morally good life, as though a meaningful life were simply an unalienated moral life. Meaningful lives are not so limited and, as we shall see, are sometimes more vexed.
So we must ask what lends objective worthiness to a life outside the moral realm.
Here is where the narrative character of a life comes into play. 是什么东西让轨迹成为有意义的轨迹呢？如果苏珊是正确的，除了需感觉值得外，还要客观上也是值得的项目。要主观感觉值得，不是一件难事。我们大多数的人皆擅长于感觉，不管熟不熟悉面前的事物。客观的值得更难捉摸些。我们不愿把它简单降解为道德高尚的人生，好像有意义的人生即简单等于完善的道德人生。有意义的人生并非如此狭隘，有时是更为繁复的。所以在道德范畴之外，我们必须设问，是什么东西带给人生客观性的值得。这一点是演绎人生故事的切入点。 There are values we associate with a good narrative and its characters that are distinct from those we associate with good morals.
A fictional character can be intense, adventurous, steadfast or subtle.
Think here of the adventurousness of Ishmael in “Moby-Dick,” the quiet intensity of Kip in “The English Patient,” the steadfastness of Dilsey in “The Sound and the Fury” or the subtlety of Marco Polo in “Invisible Cities.”
As with these fictional characters, so with our lives.
When a life embodies one or more of these values (or others), and feels engaging to the one who lives it, it is to that extent meaningful.
There are narrative values expressed by human lives that are not reducible to moral values.
Nor are they re they are not simply matters of subjective feeling.
Narrative values are not felt, they are lived.
And they constitute their own arena of value, one that has not been generally recognized by philosophers who reflect on life’s meaningfulness. 这里所说的价值与道德无关，而是指具备很强的故事性。故事中的人物可以是热切的、爱冒险的、坚毅的，或敏锐的都行。设想《白鲸记》中伊希梅尔的冒险精神，《英国病人》中基普那静默的激情，《喧哗与骚动》中迪尔西的坚毅，《看不见的城市》中马可波罗的敏锐。我们的人生与这些虚构人物是一样的。每当有生命体现出这些价值中的一项或几项（或者体现出另外的价值），并感觉具备这些价值的人很有魅力时，这便是有意义。由生活演绎出的故事性价值并不比道德性价值低浅，也不比幸福低浅；它们不单是主观感受这么简单。故事性价值不是靠感觉的，而是从经历中生出的。它们搭建了自己的价值舞台，却常常被思考人生之意义的哲学家们忽视。 An intense life, for instance, can be lived with abandon.
One might move from engagement to engagement, or stick with a single engagement, but always (well, often) by diving into it, holding nothing back.
One throws oneself into swimming or poetry or community organizing or fundraising, or perhaps all of them at one time or another.
Such a life is likely a meaningful one.
And this is true even where it might not be an entirely moral one. 举个例子，一段热烈的人生可能伴随着放纵。一个人常常从一件事物转向另一件，或总是（就算不是总是也是常常）毫无保留地潜心深入，沉溺于单件事物。他把自己抛入游泳项目里，诗歌里，或团队组织中，筹款项目中，或者在这样那样的时间里把它们都经历一番。这样的人生多半是有意义的人生。字字真言，即便在某些境况下不完全符合道德规范。
We know of people like this, people whose intensity leads them to behavior that we might call morally compromised.
Intense lovers can leave bodies in their wake when the embers of love begin to cool. Intense athletes may not be the best of teammates.
Our attitudes toward people like this are conflicted.
There is a sense in which we might admire them and another sense in which we don’t.
This is because meaningful lives don’t always coincide with good ones.
Meaningful lives can be morally compromised, just as morally good lives can feel meaningless to those who live them. 我们认识这类人，他们受激烈情感驱使下的行为在我们看来是离经叛道。当爱的余火开始冷却，喜欢激烈的人会拿身体来陪葬。激烈的运动员也许不是最好的合作成员。我们对这类人的态度是矛盾的。某种意识里我们也许羡慕他们，在另外的意识里就不。为什么会这样？因为有意义的人生并非总与良善契合。有意义的人生可能是远离道德的，正如道德高尚的人生对经历其中的人来说也许无甚意义。
We should not take this to imply that there is no relationship between meaningfulness and morality.
They meet at certain moral limits.
An evil life, no matter how intense or steadfast, is not one we would want to call meaningful.
But within the parameters of those moral limits, the relationship between a meaningful life and a moral one is complicated.
They do not map directly onto each other. 可我们不能因此就说意义与道德之间没有关系。两者在某个道德底线相逢。我们不会把邪恶的人生称作有意义的人生，不管它有多激烈多坚毅。不过在道德界限以内，有意义的人生与道德人生的关系显得错综复杂。它俩的版图并非直接凌于彼此上方。
Why might all this matter?
What is the point of understanding what makes lives meaningful?
Why not just live them?
On one level, the answer is obvious.
If we want to live meaningful lives, we might want to know something about what makes a life so.
Otherwise, we’re just taking stabs in the dark.
And in any event, for most of us it’s just part of who we are.
It’s one of the causes of our lying awake at night. 为何这一点至关重要呢？要想理解何物使人生有意义，要点是什么？为什么不直接经历就完了？从某个层面说，答案显而易见。如果想度过有意义的人生，我们就会想要了解使人生有意义的到底是什么。不然的话，我们只是在黑暗中乱戳。任何一个事件，对绝大多数人来说都只映照出一部分的自我。我们之所以晚上失眠，这是原因之一。
There is another reason as well.
This one is more bound to the time in which we live.
In an earlier column for The Stone, I wrote that we are currently encouraged to think of ourselves either as consumers or as entrepreneurs.
We are told to be shoppers for goods or investors for return.
Neither of these types of lives, if they are the dominant character of those lives, strike me as particularly meaningful.
This is because their narrative themes — buying, investing — are rarely the stuff of which a compelling life narrative is made.
(I say “rarely” because there may be, for example, cases of intensely lived but morally compromised lives of investment that do not cross any moral limit to meaningfulness.) They usually lack what Wolf calls “objective attractiveness.”
To be sure, we must buy things, and may even enjoy shopping.
And we should not be entirely unconcerned with where we place our limited energies or monies.
But are these the themes of a meaningful life?
Are we likely to say of someone that he or she was a great networker or shopper, and so really knew how to live? 这同时也是另外一个理由。我们受它的束缚比受时间束缚还多。我在早前的杂志专栏里写到，当下我们被鼓励视自己既是顾客又是企业家，被告知要当购买商品的客人，企求回报的投资人。如果这便是人生的主要特质，那这两样都打动不了我。因为他们故事中的主题——购买、投资——皆绝少是构成精彩故事人生的元素。它们常常缺乏苏珊所说的“客观吸引力”。当然，我们肯定要买东西，说不定甚至很享受购物。可我们不应全然不顾自身的精力或财力极限。可这就是有意义的人生的主题吗？我们说某个人是网络高手或购物高手，因此他就真的懂得如何生活么？
In what I have called an age of economics, it is even more urgent to ask the question of a meaningful life:
what it consists in, how we might live one.
Philosophy cannot prescribe the particular character of meaning that each of us should embrace.
It cannot tell each of us individually how we might trace the trajectory that is allotted to us.
But it can, and ought to, reflect upon the framework within which we consider these questions, and in doing so perhaps offer a lucidity we might otherwise lack.
This is as it should be.
Philosophy can assist us in understanding how we might think about our lives, while remaining modest enough to leave the living of them to us. 身处经济时代，对有意义之生活的设问却更加迫切：它的存在在于什么，我们如何去实践。哲学不可能指定某个特定的意义要每人必需遵从。它不可能逐一告诉单个人，应该如何履行指派给自己的轨迹。可是哲学可以，也应该给大家提供一个框架，使我们置身其中关注这些问题，而且这样做也许提供了我们所缺少的明晰。这是哲学应有的样子。它帮助我们理解应如何看待人生，同时它又保持足够的谦逊，把人生留给我们过。
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