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The Conquest of Happiness
The Conquest of Happiness is Bertrand Russell鈥檚 recipe for good living. First published in 1930, it pre-dates the current obsession with self-help by decades. Leading the reader step by step through the causes of unhappiness and the personal choices, compromises and sacrifices that (may) lead to the final, affirmative conclusion of 鈥楾he Happy Man鈥�, this is popular philosophy, or even self-help, as it should be written.
183 pages, Paperback
First published January 1, 1930
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About the author
Bertrand Russell
991听books7,130听followersBertrand Arthur William Russell, 3rd Earl Russell, OM, FRS, was a Welsh philosopher, historian, logician, mathematician, advocate for social reform, pacifist, and prominent rationalist. Although he was usually regarded as English, as he spent the majority of his life in England, he was born in Wales, where he also died.
He was awarded the Nobel Prize in Literature in 1950 "in recognition of his varied and significant writings in which he champions humanitarian ideals and freedom of thought."
He was awarded the Nobel Prize in Literature in 1950 "in recognition of his varied and significant writings in which he champions humanitarian ideals and freedom of thought."
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June 15, 2016
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. Now, on the contrary, I enjoy life; I might almost say that with every year that passes I enjoy it more.
Like many people, I suspect, I find Russell an extremely agreeable person. And though he is, no doubt, several orders of magnitude cleverer than I am, I still identify very strongly with him. Perhaps this is only wishful thinking, but the more I read Russell, the more I find that, in outlook and temperament, I am rather similar to the man鈥攁part from his aristocratic English manners, of course. Thus it was a pleasure to read his views on what makes for a happy life, as almost everything he said resonated very strongly with me.
Russell鈥檚 aim is to examine not extraordinary grief or mourning or tragedy, but the usual sort of unhappiness that Thoreau meant when he said 鈥淭he mass of men lead lives of quiet desperation.鈥� And Russell鈥檚 message boils down to something simple: happiness comes from taking a genuine interest in the world, and unhappiness consists in spending too much time thinking about oneself and one鈥檚 problems.
Here is a simple example. If, on my walk back from work, I run into my neighbor, who then proceeds to tell me鈥攆or the umpteenth time鈥攁bout his recent hunting trip, I can choose to see it as an imposition on myself, a needless waste of my time, a sign of this man鈥檚 stupidity, and finally as a part of a general decline in good manners and good taste. Or I can, with any luck, choose to see it as an amusing foible, as a window into another person鈥檚 life, or at the very least as something absolutely trivial and not worth fussing about. The difference is that the first is self-centered and more than a bit unrealistic, while in the second scenario my attention is directed outwards and I maintain a sense of perspective.
Russell fills up a book by exploring this idea from a variety of angles. What are the emotions that focus our attention inward and cause us to lose our perspective and our zest for life? Envy, greed, guilt, ruthless competitiveness, the need for approval, fear of public opinion. To combat these pulls, Russell recommends ways to constantly remind ourselves that we aren鈥檛, in fact, the center of the universe, and the world around us is not some backdrop for our problems or an obstacle in the way, but is rather extremely interesting and a good deal more important than our own lives.
One of Russell's key strategies is to take an interest in things that have no practical benefit to us. Simple as this sounds, many don鈥檛 seem to understand this lesson. It always strikes me as bizarre and shortsighted when someone says, 鈥淲hy should I learn about this? It doesn鈥檛 affect me in any way. Will this ever be useful?鈥� But isn鈥檛 this the point? Learning about wildflowers, for example, is relaxing because you won鈥檛 have to rely on this knowledge to pass an exam or to get a paycheck; it鈥檚 a relief from your usual cares, and one that, besides, enriches your experience of the world. And not only does learning about wildflowers enrich your experience, but it also reminds you that there鈥檚 an entire region of reality鈥攐ne that people have devoted their lives to鈥攖hat will be completely unaffected if you go bankrupt tomorrow. Isn鈥檛 that a nice thought?
In some places, this book shows its age. Russell speaks of women in ways that would probably get him tarred and feathered now; though, to be fair, at the time he was considered extremely progressive. At another point, Russell partly blames the growing unhappiness of women on the decline in good domestic service. Yet these bits are easy to ignore and forgive; and much of the book still feels relevant. Russell is particularly good on envy, competitiveness, and workaholism. These three鈥攙ery prevalent here in New York City鈥攁re deeply intertwined.
So many people鈥攁nd I am not excluded from this鈥攎ake themselves miserable by thinking about all the nice things happening to everyone else, all the money their cousin is making (who鈥檚 not, after all, any smarter than me!), and all the luck that some people seem to have. They look in the mirror and think about the handsomer fellow on television; they receive their paycheck and think about how much their boss must make. This has been exacerbated by social media, but is, I think, something we all must deal with, especially in a capitalistic society where, ostensibly at least, your social position is determined by your own merit. The dark side of living in a supposed meritocracy is that people at the bottom or even comfortably in the middle feel that they are failures for not reaching the top鈥攚hich is obviously absurd, especially if you realize that the people at the top most likely aren鈥檛 any happier than you are.
Thinking about yourself purely in relation to others leads directly to a certain amount of competitiveness; many people struggle, not to attain something they need, but simply to win a race against their peers. This is the cause of obsessive working. Now don鈥檛 get me wrong, there鈥檚 nothing wrong with working, and working hard, but some people have completely lost a sense of perspective. In fact, I recently read a piece by someone who had spent his life in advertising鈥擫ind Redding was his name鈥攚ho detailed this very phenomenon after he was diagnosed with cancer and started looking back on his working life. After working furiously for decades, he concluded that, after all, he was only trying to make advertisements, so why on earth had he spent so many stressful hours at the office rather than at home?
This has happened to me, though on a much smaller scale, when I have been convinced that what I was working on was terribly important and that the consequences for not doing it perfectly would be disastrous鈥攚hen, in reality, what I was doing was of no importance and the consequences of doing it imperfectly would be nonexistent. A proper sense of perspective would have helped me avoid this, for I would realize that other people鈥檚 success doesn鈥檛 make me a failure, that I have more than I need already, that my task is a very minor event in the universe, and that the earth won鈥檛 detonate if every detail isn鈥檛 just right. Or at least, I hope it won鈥檛.
I鈥檓 getting a bit carried away. To return to the book, Russell, with his usually acute mind, tackles this trouble, among others, offering friendly advice on how to avoid it and to maintain a mental balance. And lucky for the reader, Russell鈥檚 advice is usually summed up in wonderful epigrams that sparkle with good-natured wit. I constantly found myself highlighting sentences in this book, as I read in continuous astonishment at Russell鈥檚 skill with the pen. His style is neither flashy nor even conspicuous; he uses no tricks, no elaborate metaphors, no high-flown words. Yet every time I read Russell, I find myself filled with envy at his writing ability; I think it's criminal that there should be someone so much better than I am. Russell would, of course, remind me that after all there will always be someone who鈥檚 a better writer than I am, and that his prose should be appreciated as a gift rather than considered as a reproach to my own. Now, how do you argue with a person like that?
September 10, 2023
脦n englez膬, titlul c膬r葲ii lui Russell este mai pu葲in pesimist 葯i mult mai precis dec卯t echivalentul lui rom芒nesc: The Conquest of Happiness. Bertrand Russell nu a plecat 卯n c膬utarea unui lucru nedefinit, a unei st膬ri indecise, a unui miraj. 葮tie din capul locului ce caut膬, spre ce se 卯ndreapt膬. 葮i 葯tie, de asemenea, cum trebuie s膬 caute: pe calea ra葲iunii.
Secretul filosofului e urm膬torul: 卯nainte de orice, s膬 te prive葯ti cu franche葲e. S膬 nu min葲i c卯nd vorbe葯ti despre tine. S膬 nu te autoam膬ge葯ti. S膬-葲i iei un r膬gaz pentru a te analiza cu bl卯nde葲e, dar f膬r膬 compromisuri. S膬 nu fii nici cinic, nici foarte milostiv cu tine. S膬-葲i identifici corect 卯nsu葯irile 葯i defectele. S膬 nu te crezi buricul p膬m卯ntului. Nu e deloc facil.
脦n al doilea r卯nd, se cade s膬 pricepi c膬 fericirea nu este un dar, o par膬 m膬l膬ia葲膬, c膬 nu pogoar膬 din ceruri, c膬 nu se c卯葯tig膬 prin rug膬ciuni 葯i ofrande, c膬 nu e adus膬 de Mo葯 Cr膬ciun 卯n sania lui tras膬 de reni.
Ea este (卯n al treilea r卯nd) consecin葲a unei g卯ndiri ra葲ionale 葯i, mai cu seam膬, a unei g卯ndiri critice. P卯n膬 la urm膬, fericirea este cealalt膬 fa葲膬 a 卯n葲elepciunii.
脦n al patrulea r卯nd, s膬 re葲inem c膬 oamenii neferici葲i g卯ndesc incorect 葯i rar. Ra葲ioneaz膬 ilogic. Se cufund膬 卯n absurd. S卯nt plini de prejudec膬葲i 葯i nu-葯i examineaz膬 niciodat膬 opiniile, credin葲ele, postulatele tacite. G卯ndesc a葯a cum au 卯nv膬葲at de mult (de la autorit膬葲i, p膬rin葲i, 卯nv膬葲膬tori 葯i profesori, din c膬r葲i). Conformismul le d膬 siguran葲膬.
脦n al cincilea r卯nd, cei neferici葲i nu-葯i chestioneaz膬 niciodat膬, dar niciodat膬 (卯ntruc卯t, zic ei, nu au timp) g卯ndurile automate, obsesiile, g卯ndurile care ne vin cel mai frecvent. Mai mult, ei nu au opinii personale, nu au curajul de a c膬uta solu葲ii proprii. Nu-葯i doresc s膬 aib膬 g卯nduri proprii. Nu vor s膬 se deosebeasc膬 prin nimic de ceilal葲i.
Remediul nefericirilor const膬, a葯adar, dac膬 卯l credem pe Russell, 卯n exerci葲iul perseverent de a renun葲a la convingerea c膬 lumea se 卯nv卯rte葯te 卯n jurul eului nostru. Eul nostru e o nimica toat膬. Prea 卯l g卯dilim f膬r膬 sens. Nu-i deloc ra葲ional s膬 credem c膬 to葲i ne iubesc. Nu-i deloc ra葲ional s膬 cerem afec葲iunea tuturor. Aceasta reprezint膬 o exigen葲膬 absurd膬, o prostie. Este bine, 卯n schimb, s膬 d膬ruim afec葲iune 葯i aten葲ie semenilor no葯tri.
脦ntr-un cuv卯nt, sursa nefericirii noastre este egolatria.
Secretul filosofului e urm膬torul: 卯nainte de orice, s膬 te prive葯ti cu franche葲e. S膬 nu min葲i c卯nd vorbe葯ti despre tine. S膬 nu te autoam膬ge葯ti. S膬-葲i iei un r膬gaz pentru a te analiza cu bl卯nde葲e, dar f膬r膬 compromisuri. S膬 nu fii nici cinic, nici foarte milostiv cu tine. S膬-葲i identifici corect 卯nsu葯irile 葯i defectele. S膬 nu te crezi buricul p膬m卯ntului. Nu e deloc facil.
脦n al doilea r卯nd, se cade s膬 pricepi c膬 fericirea nu este un dar, o par膬 m膬l膬ia葲膬, c膬 nu pogoar膬 din ceruri, c膬 nu se c卯葯tig膬 prin rug膬ciuni 葯i ofrande, c膬 nu e adus膬 de Mo葯 Cr膬ciun 卯n sania lui tras膬 de reni.
Ea este (卯n al treilea r卯nd) consecin葲a unei g卯ndiri ra葲ionale 葯i, mai cu seam膬, a unei g卯ndiri critice. P卯n膬 la urm膬, fericirea este cealalt膬 fa葲膬 a 卯n葲elepciunii.
脦n al patrulea r卯nd, s膬 re葲inem c膬 oamenii neferici葲i g卯ndesc incorect 葯i rar. Ra葲ioneaz膬 ilogic. Se cufund膬 卯n absurd. S卯nt plini de prejudec膬葲i 葯i nu-葯i examineaz膬 niciodat膬 opiniile, credin葲ele, postulatele tacite. G卯ndesc a葯a cum au 卯nv膬葲at de mult (de la autorit膬葲i, p膬rin葲i, 卯nv膬葲膬tori 葯i profesori, din c膬r葲i). Conformismul le d膬 siguran葲膬.
脦n al cincilea r卯nd, cei neferici葲i nu-葯i chestioneaz膬 niciodat膬, dar niciodat膬 (卯ntruc卯t, zic ei, nu au timp) g卯ndurile automate, obsesiile, g卯ndurile care ne vin cel mai frecvent. Mai mult, ei nu au opinii personale, nu au curajul de a c膬uta solu葲ii proprii. Nu-葯i doresc s膬 aib膬 g卯nduri proprii. Nu vor s膬 se deosebeasc膬 prin nimic de ceilal葲i.
Remediul nefericirilor const膬, a葯adar, dac膬 卯l credem pe Russell, 卯n exerci葲iul perseverent de a renun葲a la convingerea c膬 lumea se 卯nv卯rte葯te 卯n jurul eului nostru. Eul nostru e o nimica toat膬. Prea 卯l g卯dilim f膬r膬 sens. Nu-i deloc ra葲ional s膬 credem c膬 to葲i ne iubesc. Nu-i deloc ra葲ional s膬 cerem afec葲iunea tuturor. Aceasta reprezint膬 o exigen葲膬 absurd膬, o prostie. Este bine, 卯n schimb, s膬 d膬ruim afec葲iune 葯i aten葲ie semenilor no葯tri.
脦ntr-un cuv卯nt, sursa nefericirii noastre este egolatria.
April 30, 2022
Si hace poco comentaba que para Schopenhauer la vida es dolor y, por tanto, lo 煤nico que podemos hacer es reducir este al m谩ximo, siendo altamente recomendable el aislamiento que nos permita disfrutar en soledad del gozo de uno mismo, para Russell el camino es justamente el opuesto.
鈥淟a felicidad b谩sica depende sobre todo de lo que podr铆amos llamar un inter茅s amistoso por las personas y las cosas鈥� el que te gusten muchas personas de manera espont谩nea y sin esfuerzo es, posiblemente, la mayor de todas las fuentes de felicidad personal鈥� que tus intereses sean los m谩s amplios posibles.鈥�Russell empieza advirtiendo que se dirige 煤nicamente a aquellos que tienen salud y dinero suficiente para que ninguna de las dos cosas suponga un problema serio. 驴Ser谩 el amor, el elemento que falta en la famosa terna, la clave de la felicidad? Pues bien, el amor, nos dice, no solo es una fuente de placer en s铆 mismo, aunque tambi茅n lo sea de dolor, tambi茅n intensifica el disfrute de cualquier otro placer, y es quiz谩 el elemento que m谩s nos aparta de nosotros mismos, siendo esta la principal recomendaci贸n que nos hace el fil贸sofo: alejarnos de cualquier tipo de ensimismamiento: el del pecador, siempre desaprobando su vida, el del narcisista, tan vanidoso que nada m谩s le importa admirarse y ser admirado, el del megal贸mano, que quiere ser poderoso antes que encantador, temido antes que amado.
鈥淯na actitud expansiva y generosa hacia los dem谩s no s贸lo aporta felicidad a 茅stos, sino que deviene en una inmensa fuente de felicidad para su poseedor.鈥�Pero Russell tambi茅n coincide con Schopenhauer en algunas recomendaciones: huir del aburrimiento, o bien aprender a soportarlo (鈥渓a mitad de los pecados de la humanidad se cometen por miedo a aburrirse鈥�), y de su contrario, la excitaci贸n, que nos puede lanzar a una escalada interminable. Nuestros deseos deben tener la dificultad justa para ser satisfechos y su cumplimiento debe ser siempre moderado, nunca es aconsejable la saciedad. Tampoco es conveniente estar continuamente pensando en el futuro, ni en los problemas en momentos en los que no se puede hacer nada al respecto. No puede ser feliz qui茅n dedique todos sus esfuerzos a conseguir el 茅xito o para qui茅n entiende la vida como una competici贸n, o para qui茅n busque en todo momento la aprobaci贸n de los dem谩s, y est谩 m谩s cerca de ello qui茅n procura aumentar la admiraci贸n y reducir la envidia.
鈥淓l sentimiento de pecado tiene algo de abyecto, algo que atenta contra el respeto de uno mismo.鈥�Uno de los caballos de batalla de Russell es argumentar en favor de la raz贸n en el camino hacia la felicidad.
鈥淒ado que el principal aspecto de la racionalidad es la armon铆a interior, el hombre que la consigue es m谩s libre en su contemplaci贸n del mundo y en el empleo de sus energ铆as para lograr prop贸sitos exteriores que el que est谩 perpetuamente trabado por conflictos internos.鈥�Porque, en el fondo, una gran parte de nuestra infelicidad viene marcada por una err贸nea comprensi贸n y visi贸n de lo que es el mundo, de lo que somos nosotros y del peso y el lugar que nosotros tenemos en ese mundo, que solo un buen uso de la raz贸n puede remediar. Solo la raz贸n podr谩 alcanzar el equilibrio entre todos nuestros intereses, impidiendo que el desarrollo de uno de ellos haga imposible el de los dem谩s.
鈥淧ara la mayor铆a de los hombres y mujeres, la felicidad tiene que ser una conquista, y no un regalo de los dioses.鈥�
February 26, 2017
I had my doubts: how can a privileged white, male philosopher tell me, a modern-day female minority about the conquest of happiness via a book that was written before my dad was born? How could we possibly have anything in common? Color me surprised. It's striking how relevant his writing is, to our society today.
I started reading this book after a stressful year in my life where I got too caught up with feelings of anxiety and lack of achievement despite working hard most days. I will not go through the gory details because I doubt they will be relatable or useful to anyone, but nothing that I did or read during that year helped till this book arrived. I needed a "why", and this book gave me an answer to that, and to "how".
Keep in mind that this book is not going to be helpful to anyone who suffers from real tragedy or grief, it's simply meant to be used as a framework to understanding why you are unhappy despite having a semi-comfortable life. Which I think applies to most people who are capable of reading for leisure. Russell starts out with declaring that most of your unhappiness stems from a preoccupation with yourself and a lack of genuine interest with the external objects. The book is divided into two main parts: Causes of unhappiness, and causes of happiness. I found the first part to be most insightful because I suffered from every, single, cause, that he mentioned, to some degree.
CAUSES OF UNHAPPINESS
1. Byronic Unhappiness: I frequently attributed some of my sorrows to how devastatingly bad and evil the world can be.
2. Competition: Competitive success is too dearly purchased if you sacrifice all other ingredients to happiness in order to obtain it. It's also damaging in the sense that success should not be represented as the purpose of life, since after obtaining it, you're bound to fall prey to boredom and listlessness because you do not know what to do with it... so you occupy yourself with making more success. It's a harmful cycle.
3. Boredom and Excitement: It's true that we are less bored than our ancestors were, but we are more terrified of being bored. A life full of excitement is not to be desired since it is exhausting and a certain amount of boredom and inactivity is required in order for you to be able to achieve the important things in your life. No great achievement is possible without persistent work. "A certain power of enduring boredom is essential to a happy life".
4. Fatigue: Probably my favorite chapter in the book. I highlighted all of it.
5. Envy.
6. The Sense of Sin: Speaks about what it really means to have your conscience prick you.
7. Persecution Mania: It's very easy to fall prey to this mania in a world where you see people getting ahead not based on merit alone, and when you are too preoccupied with yourself.
8. Fear of Public Opinion: "One should as a rule respect public opinion in so far as is necessary to avoid starvation and keep out prison, but anything that goes beyond this is voluntary submission to an unnecessary tyranny." I found this chapter incredibly insightful.
I cannot believe how underrated this book is. I mean, it is true, that it's speckled with classist remarks and an abundance of gender stereotypes/roles; but it was the 1930's... it's quite remarkable - and depressing - how close it is Saudi Arabia's 2017. But, please, do not dismiss this book because of it.
Recommended.
I started reading this book after a stressful year in my life where I got too caught up with feelings of anxiety and lack of achievement despite working hard most days. I will not go through the gory details because I doubt they will be relatable or useful to anyone, but nothing that I did or read during that year helped till this book arrived. I needed a "why", and this book gave me an answer to that, and to "how".
Keep in mind that this book is not going to be helpful to anyone who suffers from real tragedy or grief, it's simply meant to be used as a framework to understanding why you are unhappy despite having a semi-comfortable life. Which I think applies to most people who are capable of reading for leisure. Russell starts out with declaring that most of your unhappiness stems from a preoccupation with yourself and a lack of genuine interest with the external objects. The book is divided into two main parts: Causes of unhappiness, and causes of happiness. I found the first part to be most insightful because I suffered from every, single, cause, that he mentioned, to some degree.
CAUSES OF UNHAPPINESS
1. Byronic Unhappiness: I frequently attributed some of my sorrows to how devastatingly bad and evil the world can be.
2. Competition: Competitive success is too dearly purchased if you sacrifice all other ingredients to happiness in order to obtain it. It's also damaging in the sense that success should not be represented as the purpose of life, since after obtaining it, you're bound to fall prey to boredom and listlessness because you do not know what to do with it... so you occupy yourself with making more success. It's a harmful cycle.
3. Boredom and Excitement: It's true that we are less bored than our ancestors were, but we are more terrified of being bored. A life full of excitement is not to be desired since it is exhausting and a certain amount of boredom and inactivity is required in order for you to be able to achieve the important things in your life. No great achievement is possible without persistent work. "A certain power of enduring boredom is essential to a happy life".
4. Fatigue: Probably my favorite chapter in the book. I highlighted all of it.
5. Envy.
6. The Sense of Sin: Speaks about what it really means to have your conscience prick you.
7. Persecution Mania: It's very easy to fall prey to this mania in a world where you see people getting ahead not based on merit alone, and when you are too preoccupied with yourself.
8. Fear of Public Opinion: "One should as a rule respect public opinion in so far as is necessary to avoid starvation and keep out prison, but anything that goes beyond this is voluntary submission to an unnecessary tyranny." I found this chapter incredibly insightful.
I cannot believe how underrated this book is. I mean, it is true, that it's speckled with classist remarks and an abundance of gender stereotypes/roles; but it was the 1930's... it's quite remarkable - and depressing - how close it is Saudi Arabia's 2017. But, please, do not dismiss this book because of it.
Recommended.
February 25, 2018
"睾乇囟賷 兀賳 兀賯鬲乇丨 毓賱丕噩 賱丨丕賱丞 丕賱鬲毓丕爻丞 丕賱賷賵賲賷丞 賵丕賱鬲賷 賷毓丕賳賷 賲賳賴丕 兀睾賱亘 丕賱賳丕爻 賮賷 丕賱亘賱丿丕賳 丕賱賲鬲丨囟乇丞, 賵丕賱鬲賷 賱丕 鬲丨鬲賲賱貨 亘爻亘亘 毓丿賲 丕賲鬲賱丕賰賴丕 爻亘亘 禺丕乇噩賷 賵丕囟丨, 賮賴賷 鬲亘丿賵 賱丕 賲賮乇 賲賳賴丕"
賷鬲禺氐氐 丕賱賰鬲丕亘 賮賷 賲毓丕賱噩丞 丕賱鬲毓丕爻丞 丕賱鬲賷 鬲氐賷亘 丕賱兀賮乇丕丿 匕賵賷 爻毓丞 丕賱毓賷卮 兀氐丨丕亘 丕賱丨賷丕丞 丕賱賰乇賷賲丞. 賲賳 兀賵賱 丕賱賰鬲丕亘 爻賷鬲爻乇賾亘 賱毓賯賱賰 丕賱乇賴亘丞 賲賳 亘乇鬲乇丕賳丿 乇丕爻賱, 賵丕賱賴賷亘丞 賲賳 丕賱賳賻賾氐 丕賱匕賷 賷賵囟丨 賲丿賶 廿賱賲丕賲 乇丕爻賱 亘丕賱賲賵囟賵毓
***
亘毓囟 賳氐丕卅丨 乇丕爻賱 丕賱賲丨賵乇賷丞:
"爻亘亘 丕賱鬲毓丕爻丞 丕賱乇卅賷爻賷 賷乇噩毓 賱賳馗乇鬲賳丕 丕賱禺丕胤卅丞 賱賱丨賷丕丞, 賵丕賱鬲賷 夭購乇毓鬲 賮賷賳丕 毓賳丿賲丕 賰賳丕 毓賱賶 丨噩乇 兀賲賴丕鬲賳丕 氐睾丕乇丕, 賵賳囟胤乇 賱賲禺丕賱賮鬲賴丕 賰亘丕乇丕賸, 賵賱賰賳 丕賱廿丨爻丕爻 亘丕賱匕賳亘 賱丕 賷賮丕乇賯賳丕"
"丕賱鬲禺賱氐 賲賳 胤睾賷丕賳 丕賱賲毓鬲賯丿丕鬲 賵鬲毓賱賯丕鬲 丕賱胤賮賵賱丞, 賴賷 丕賱禺胤賵丞 丕賱兀賵賱賶 賳丨賵 丕賱爻毓丕丿丞 亘丕賱賳爻亘丞 廿賱賶 囟丨丕賷丕 丕賱賮囟賷賱丞 丕賱兀賲賵賲賷丞 賴匕賴"
"賱丕 鬲禺卮 兀賳 鬲丨爻 亘毓丿賲 丕賱丕丨鬲乇丕賲 鬲噩丕賴 匕賰乇賶 兀賵賱卅賰 丕賱匕賷賳 兀卮乇賮賵丕 毓賱賶 胤賮賵賱鬲賰, 賮賮賷 鬲賱賰 丕賱賲乇丨賱丞 賰丕賳賵丕 賷亘丿賵賳 賱賰 兀賯賵賷丕亍 賵賲賳胤賯賷賷賳 賱兀賳賰 賰賳鬲 囟毓賷賮 賵兀丨賲賯, 賵丕賱丌賳 亘毓丿賲丕 賱賲 鬲毓丿 囟毓賷賮丕 賵賱丕 兀丨賲賯, 亘丕鬲 毓賱賷賰 鬲賮丨賾氐 賯賵丕賴賲 賵丨賰賲鬲賴賲 丕賱馗丕賴乇丞, 賵毓賱賷賰 兀賳 鬲鬲爻丕亍賱 毓賲丕 廿匕丕 賰丕賳賵丕 賷爻鬲丨賯賵賳 賴匕丕 丕賱丕丨鬲乇丕賲"
"賮賷 丕賱亘丿亍 賷毓胤賷 丕賱賵丕賱丿賷賳 丕賱丨賲丕賷丞 賱賱胤賮賱 孬賲 鬲毓賲賷賴賲 丕賱爻賱胤丞 賵賱丕 賷乇丿賾賵賳 丨乇賷丞 丕賱胤賮賱 毓賳丿賲丕 賷賰亘乇"
"廿匕 兀賳鬲 睾匕賷鬲 胤賮賱丕 亘丕鬲 賮賷 賵爻毓賴 兀賳 賷賯鬲丕鬲, 賮兀賳鬲 鬲賯丿賲 丨亘 丕賱爻賱胤丞 毓賱賶 丨亘 丕賱胤賮賱"
"賱丕 鬲爻鬲睾乇賯 賮賷 匕丕鬲賰, 賱丕 鬲賮賰乇 賮賷 禺胤丕賷丕賰 賵賳賵丕賯氐賰 賵兀禺胤丕卅賰, 丨賵賾賱 鬲乇賰賷夭賰 賱賱毓丕賱賲 丕賱禺丕乇噩賷 賮丕賱丕賴鬲賲丕賲丕鬲 丕賱禺丕乇噩賷丞 賯丿 鬲噩賱亘 丕賱兀賱賲 賱賱丨賷丕丞, 賱賰賳賴丕 賱丕 鬲賯丕乇賳 亘丕賱兀賱賲 丕賱匕賷 賷噩賱亘賴 丕賱丕卮賲卅夭丕夭 賲賳 丕賱匕丕鬲"
"賱兀爻亘丕亘 鬲胤賵乇賷丞 賮丕賱廿賳爻丕賳 賲賰賷賮 毓賱賶 丨噩賲 賲毓賷賳 賲賳 丕賱氐乇丕毓 賵丕賱賲毓丕賳丕丞, 賮廿匕丕 丨氐賱 丕賱乇噩賱 賳鬲賷噩丞 丕賱孬乇賵丞 丕賱毓馗賷賲丞 毓賱賶 賰賱 賲丕 賷卮毓乇 賳丨賵賴 亘乇睾亘丞 賲鬲賵爻胤丞, 爻賷鬲賲賱賰賴 丕賱爻兀賲 賵丕賱鬲毓丕爻丞"
"賱丕 賮丕卅丿丞 賲賳 兀賳 鬲噩毓賱 丕賱噩賲賷毓 兀睾賳賷丕亍 廿匕丕 賰丕賳 丕賱兀睾賳賷丕亍 睾賷乇 爻毓丿丕亍"
"賱賷爻鬲 孬賲丞 乇囟丕 賰丕賲賱 毓賳丿賲丕 賳睾匕賷 毓賳氐乇丕 賲賳 丕賱胤亘賷毓丞 丕賱亘卮乇賷丞 毓賱賶 丨爻丕亘 賰賱 丕賱毓賳丕氐乇 丕賱兀禺乇賶, 賵賱賷爻 孬賲丞 乇囟丕 賰丕賲賱, 兀賷囟丕, 毓賳丿賲丕 賳鬲氐賵乇 丕賱毓丕賱賲 賲丕丿丞 禺丕賲丕賸 賲賳 兀噩賱 鬲賲噩賷丿 丕賱兀賳丕 丕賱卮禺氐賷"
"乇睾賲 兀賳 丕賱賲丕賱 賵丨丿賴 賯丿 賱丕 賷賰賮賷 賱噩毓賱 丕賱賳丕爻 匕賵 兀賴賲賷丞, 賮賲賳 丕賱氐毓亘 兀賳 賷賰賵賳 丕賱賲乇亍 賲賴賲丕 丿賵賳 賲丕賱"
"廿賳 丕賱賲丕賱 賯丕丿乇 毓賱賶 賲囟丕毓賮丞 丕賱爻毓丕丿丞貨 賵賱賰賳 兀亘毓丿 賲賳 賴匕丕 丕賱丨丿, 兀毓鬲賯丿 兀賳賴 賱丕 賷毓賵丿 賮毓丕賱丕賸, 賵賲丕 兀賯賵賱 亘賴 賴賵 兀賳 丕賱賳噩丕丨 賱丕 賷賲賰賳 兀賳 賷賰賵賳 爻賵賶 毓賳氐乇 亘爻賷胤 賲賳 毓賳丕氐乇 丕賱爻毓丕丿丞, 賵賱丕 賷爻丕賵賷 丕賱孬賲賳 丕賱匕賷 丿賮毓賳丕賴 賮賷賴 廿匕丕 賲丕 鬲賲鬲 丕賱鬲囟丨賷丞 亘賰賱 丕賱毓賳丕氐乇 丕賱兀禺乇賶 賱賱丨氐賵賱 毓賱賷賴"
"廿匕丕 賱賲 賷鬲毓賱賲 丕賱賲乇亍 賰賷賮 賷鬲氐乇賮 亘賳噩丕丨賴, 賮廿賳 丕賱賳噩丕丨 爻賷丿毓賴 丨鬲賲丕 賮乇賷爻丞 賱賱爻兀賲"
"賷噩亘 兀賳 鬲毓賵丿 丕賱胤賮賱 毓賱賶 丕賱乇鬲丕亘丞 賲賳 丕賱氐睾乇, 丨鬲賶 賷爻鬲胤賷毓 丕賱鬲毓丕賲賱 賲毓 丕賱乇鬲丕亘丞 丕賱賲孬賲乇丞 賱丕丨賯丕"
"丕賱毓丕賯賱 賱丕 賷賮賰乇 賮賷 賴賲賵賲賴, 廿賱丕 毓賳丿賲丕 賷噩丿 賲氐賱丨丞 賮賷 匕賱賰"
"賷噩亘 兀賳 賳丨爻亘 丨爻丕亘 乇兀賷 丕賱丌禺乇賷賳 亘賯丿乇 賲丕 賴賵 囟乇賵乇賷 鬲噩賳亘 丕賱噩賵毓 賵丕賱爻噩賳"
"賱賷爻 孬賲丞 賲丕 賴賵 賲囟賳賷 賲孬賱 丕賱鬲乇丿丿, 賵賱丕 兀賰孬乇 鬲賮丕賴丞 賵亘胤賱丕賳"
"爻鬲禺賲丿 丕賱毓丕丿丞 賲丕 賮賷 丕賱禺賵賮 賲賳 乇賴亘丞, 賵賷氐亘丨 丕賱賲賵囟賵毓 亘兀爻乇賴 賲賲賱丕"
"丕賱睾賱 賮賷 丕賱賯賱亘 賲孬賱 丕賱睾賱 賮賷 丕賱毓賳賯"
"丕禺鬲賱丕賮 丕賱賳丕爻 賷卮噩毓 丕賱毓賱丕賯丞 賵丕賱鬲毓丕乇賮 亘賷賳賴賲"
"賲賳 亘賷賳 賰賱 兀卮賰丕賱 丕賱丨匕乇, 賱毓賱 丕賱丨匕乇 賮賷 丕賱丨亘 賴賵 丕賱卮賰賱 丕賱兀賰孬乇 鬲丿賲賷乇丕 亘丕賱賳爻亘丞 廿賱賶 丕賱爻毓丕丿丞 丕賱丨賯賷賯丞"
"賱賳賮乇囟 兀賳 卮禺氐丕 賷丨亘 丕賱賮乇賷夭 賵丌禺乇 賱丕 賷丨亘 丕賱賮乇賷夭, 賮亘賲丕匕丕 賷鬲賮賵賯 賴匕丕 丕賱兀禺賷乇, 亘賱 亘丕賱毓賰爻 丕賱兀賵賱 賴賵 賲賳 賷夭丿丕丿 爻毓丕丿丞, 賵賴賰匕丕 賲賳 賷賳馗乇賵賳 賱賱丨賷丕丞 亘爻兀賲"
"廿賳 賰賱 毓賲賱 毓丕賲 賷鬲囟賲賳 丕賱乇睾亘丞 賮賷 丕賱爻賷胤乇丞, 賲丕 賱賲 賷賲賰賳 賷購賲丕乇爻, 賵丨爻亘, 亘賳賷丞 丕賱丨氐賵賱 毓賱賶 丕賱孬乇賵丞 賲賳 胤乇賷賯 丕賱賮爻丕丿. 賵丕賱卮禺氐 丕賱賵丨賷丿 丕賱賱丕賲亘丕賱賷 賰賱賷丕 亘丕賱爻賱胤丞 賴賵 丕賱卮禺氐 丕賱賱丕賲亘丕賱賷 賰賱賷丕 亘兀賯乇丕賳賴 (賵毓賱賷賴 賱丕 賷噩賵夭 兀賳 賷鬲賯賵賾賱 兀丨丿 丕賱賲乇卮丨賷賳 亘兀賳賴 夭丕賴丿 賮賷 丕賱爻賱胤丞 賵兀賷囟丕 亘兀賳賴 賷丨乇氐 毓賱賶 丕賱卮毓亘 賵賷乇賷丿 賱賴賲 丕賱賲氐賱丨丞, 賮賴匕丕 賰匕亘 亘賷賾賳 !)"
"丕賱胤賮賱 丕賱賲丨乇賵賲 賱爻亘亘 兀賵 丌禺乇, 賲賳 賴匕賴 丕賱賲丨亘丞, 爻賷氐亘丨 丨鬲賲丕 丨賷賷賾丕 賵賵噩賱丕賸, 賵賲爻鬲毓丿丕賸 賱賱禺賵賮 賲賳 賰賱 丕賱兀卮賷丕亍 賵丕賱乇孬丕亍 賱賲氐賷乇賴, 賵賱賳 賷賰賵賳 亘賲賯丿賵乇賴 賲噩丕亘賴丞 丕賱毓丕賱賲 亘乇賵丨 賲乇丨丞 賵賲睾丕賲乇. 賴匕丕 丕賱胤賮賱 爻賷卮乇毓, 亘丕賰乇丕賸 噩丿丕, 賮賷 鬲兀賲賱 丕賱丨賷丕丞, 賵丕賱賲賵鬲, 賵丕賱賲氐賷乇 丕賱亘卮乇賷丞, 賵 賷睾丿賵 賲賳胤賵賷丕 毓賱賶 賳賮爻賴 賰卅賷亘丕 丿丕卅賲丕"
"丕賱卮禺氐 丕賱賲賵賱賵丿 賮賷 賲丿賷賳丞 氐睾賷乇丞 賮賷 丕賱兀賯丕賱賷賲, 爻賷噩丿 賳賮爻賴 賲賳匕 賳毓賵賲丞 兀馗丕賮乇賴, 賲丨丕胤丕賸 亘毓丿丕賵丞 廿夭丕亍 賰賱 賲丕 賴賵 囟乇賵乇賷 賱賱鬲胤賵乇 丕賱賮賰乇賷. 賮廿匕丕 卮丕亍 賲胤丕賱毓丞 賰鬲亘 噩丿賾賷丞, 爻賷丨鬲賯乇賴 爻丕卅乇 丕賱兀賵賱丕丿, 賵爻賷賯賵賱 賱賴 兀爻丕鬲匕鬲賴 丕賳 賲孬賱 賴匕賴 丕賱賲丐賱賮丕鬲 鬲賱賯賷 丕賱丕囟胤乇丕亘 賮賷 丕賱賮賰乇. 賵廿匕丕 兀亘丿賶 丕賴鬲賲丕賲丕 亘丕賱賮賳, 賮廿賳 丕賱兀賵賱丕丿 丕賱匕賷賳 賮賷 賲孬賱 爻賳賴 爻賷噩丿賵賳賴 賲鬲兀賳孬丕, 賵爻賷毓鬲亘乇賴 丕賱兀賰亘乇 賲賳賴 爻賳丕賸 賱丕兀禺賱丕賯賷丕"
卮賷亍 賷乇囟賷 睾乇賵乇賷 胤亘毓丕 廿賳賷 兀賵氐賱 賱賳賮爻 丕賱賳鬲丕卅噩 丕賱賱賷 鬲賵氐賱 賱賴丕 賲賮賰乇 賰亘賷乇 夭賷 "亘乇鬲乇丕賳丿 乇丕爻賱", 毓賳 胤乇賷賯丞 丕賱鬲賮賰賷乇 丕賱賲丨囟 賮賷 賲卮丕賴丿丕鬲賷 丕賱賷賵賲賷丞, 賵賲賳賴丕:
"廿賳 丕賱鬲毓賱賷賲 賮賷 馗賱 丕賱禺賵賮 賵丕賱賯爻賵丞 爻賷亍, 賵賱賰賳 賱賷爻 亘丕賱賵爻毓 鬲賯丿賷賲 兀賷 鬲毓賱賷賲 丌禺乇 廿賱賶 丕賱匕賷賳 賴賲 兀賳賮爻賴賲 毓亘賷丿 賴匕賴 丕賱丕賳賮毓丕賱丕鬲"
"廿匕 兀賳鬲 睾匕賷鬲 胤賮賱丕 亘丕鬲 賮賷 賵爻毓賴 兀賳 賷賯鬲丕鬲, 賮兀賳鬲 鬲賯丿賲 丨亘 丕賱爻賱胤丞 毓賱賶 丨亘 丕賱胤賮賱"
"廿匕丕 兀乇丿鬲 兀賳 鬲噩賲毓 兀賮囟賱 賲丕 鬲爻鬲胤賷毓 鬲丿賵賷賳賴, 丕亘丿兀 賮賷 丕賱鬲賮賰賷乇 賮賷 丕賱賲賵囟賵毓 亘丨丿丞, 孬賲 丕鬲乇賰 丕賱賲噩丕賱 賲賳 丕賱賵賯鬲 賱毓賯賱賰 丕賱亘丕胤賳 賱賷兀鬲賷賰 亘亘毓囟 丕賱兀賮賰丕乇 毓賱賶 禺丕胤乇賰 毓賳 丕賱賲賵囟賵毓 賲毓 丕賱賵賯鬲, 賮賲賳 丕賱禺胤兀 賰鬲丕亘丞 賲賯丕賱 賮賷 噩賱爻丞 賵丕丨丿丞"
"賵 賰丕賳鬲 丕賱丨乇賵亘, 賵丕賱賲噩丕夭乇, 賵丕賱丕囟胤賴丕丿丕鬲 噩賲賷毓丕 賲賱丕匕丕賸 囟丿 丕賱爻兀賲貨 丨鬲賶 丕賱賳夭丕毓丕鬲 賲毓 丕賱噩賷乇丕賳 賮囟賱鬲 毓賱賶 丕賱乇鬲丕亘丞 丕賱賷賵賲賷丞"
賵丕賱賳賯胤丞 丕賱兀禺賷乇丞 賳賮爻 丕賱賱賷 鬲賵氐賱鬲 賱賴 賵噩丕賵亘鬲賴 亘賴 毓賱賶 爻丐丕賱 賲賳 卮賴乇賷賳
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"賴賳丕賱賰 爻亘亘賷賳 賱賯乇丕亍鬲賰 賰鬲丕亘丕賸, 丕賱兀賵賱 兀賳賰 鬲爻鬲賲鬲毓 亘賴, 丕賱孬丕賳賷 兀賳 鬲鬲賮丕禺乇 亘賯乇丕亍鬲賴 毓賱賶 丕賱噩賵丿乇賷丿夭"
噩賲賷毓 乇賵丕丿 賲賵賯毓 丕賱噩賵丿 乇賷丿夭 賷毓乇賮賵賳 賴匕賴 丕賱毓亘丕乇丞 噩賷丿丕賸, 賮賯丿 賯乇亍賵賴丕 毓卮乇丕鬲 丕賱賲乇丕鬲 亘丕賱廿賳噩賱賷夭賷丞 亘噩賵丕乇 氐賵乇丞 賴匕賴 丕賱爻賷丿丞 毓賳丿賲丕 賷丨丿孬 賲卮賰賱丞 賲丐賯鬲丞 賮賷 丕賱賲賵賯毓
賵賴匕賴 丕賱毓亘丕乇丞 賲賯鬲亘爻丞 賲賳 賴匕丕 丕賱賰鬲丕亘, 賵賴匕賴 賴賷 鬲賰賲賱丞 丕賱毓亘丕乇丞 亘賱賮馗 丕賱賲鬲乇噩賲 爻賲賷乇 卮賷禺丕賳賷:
"賳賯乇兀 賰鬲丕亘丕 賲丕 賱爻亘亘賷賳 丕孬賳賷賳: 丕賱兀賵賱 賴賵 丕賱賲鬲毓丞 丕賱鬲賷 鬲賵賮乇賴丕 賯乇丕亍丞 丕賱賰鬲亘貨 賵丕賱丌禺乇 賴賵 丕賱睾乇賵乇 丕賱匕賷 鬲卮毓乇 亘賴 賱丿賶 丕賱鬲丨丿孬 毓賳賴. 賱賯丿 兀氐亘丨 賲賳 丕賱馗乇賮 賵丕賱兀丿亘 亘丕賱賳爻亘丞 賱亘毓囟 丕賱爻賷丿丕鬲, 賮賷 兀賲乇賷賰丕, 兀賳 賷賯乇兀賳 賰賱 卮賴乇 (兀賵 賷鬲馗丕賴乇賳 亘丕賱賯乇丕亍丞) 亘毓囟 丕賱賰鬲亘貨 丕賱亘毓囟 賲賳賴賲 賷賯乇兀賳賴丕, 丕賱兀禺乇賷丕鬲 賷鬲氐賮丨賳 丕賱賮氐賱 丕賱兀賵賱, 賵丕賱亘丕賯賷丕鬲 賷乇丕噩毓賳 丕賱賲乇丕噩毓丕鬲 賱賴匕賴 丕賱賰鬲亘, 賵賱賰賳 噩賲賷毓賴賲 賱丿賷賴賳 賴匕賴 丕賱賰鬲亘 毓賱賶 胤丕賵賱丕鬲賴賳. 賵賲毓 匕賱賰 賱丕 賷賯乇兀賳 兀賷 乇丕卅毓丞 兀丿亘賷丞 賰賭"賴丕賲賱鬲" 兀賵 "丕賱賰賵賲賷丿賷丕 丕賱廿賱賻賴賷丞".
賵賯丿 賷賮爻乇 賴匕丕 丕賱氐賵乇丞 丕賱賲鬲丿丕賵賱丞 賱賲丕乇賱賷賳 賲賵賳乇賵 鬲賯乇兀 乇賵丕賷丞 "毓賵賱賷爻", 賵賴匕丕 丕賱鬲賮爻賷乇 賲鬲乇丕亘胤 兀賷囟丕 賲毓 丕賱乇爻丕賱丞 丕賱鬲賷 賰鬲亘鬲 賮賷賴丕 賯亘賱 毓丕賲賷賳 賲賳 賲賵鬲賴丕:
芦 賱丿賷 廿丨爻丕爻 毓賲賷賯 亘兀賳賳賷 賱爻鬲 丨賯賷賯丞 鬲賲丕賲丕貙 亘賱 廿賳賳賷 夭賷賮 賲賮鬲毓賱 賵賲氐賳賵毓 亘賲賴丕乇丞 賵賰賱 廿賳爻丕賳 賷丨爻 賮賷 賴匕丕 丕賱毓丕賱賲 亘賴匕丕 丕賱廿丨爻丕爻 亘賷賳 賵賯鬲 賵丌禺乇貙 賵賱賰賳賷 兀毓賷卮 賴匕丕 丕賱廿丨爻丕爻 胤賷賱丞 丕賱賵賯鬲貙 亘賱 兀馗賳 兀丨賷丕賳丕 兀賳賳賷 賱爻鬲 廿賱丕 廿賳鬲丕噩丕賸 爻賷賳賲丕卅賷丕賸 賮賳賷丕賸 兀鬲賯賳賵丕 氐購賳毓賴.禄
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丕賱毓賳賵丕賳 丕賱兀氐賱賷 "The Conquest of Happiness 1930", 賵鬲賲 鬲乇噩賲丞 丕賱賲丐賱賾賮 賱賱毓乇亘賷丞 賰丕賱丌鬲賷 賮賷 禺賲爻 鬲乇噩賲丕鬲 賲禺鬲賱賮丞:
胤亘毓丞 丕賱賲乇賰夭 丕賱賯賵賲賷 賱賱鬲乇噩賲丞 2009 亘毓賳賵丕賳 "丕賳鬲氐丕乇 丕賱爻毓丕丿丞", 鬲乇噩賲丞: 賲丨賲丿 賯丿乇賷 毓賲丕乇丞, 賵賲乇丕噩毓丞: 廿賱賴丕賲賷 噩賱丕賱 毓賲丕乇丞.
胤亘毓丞 丿丕乇 賲賰鬲亘丞 丕賱丨賷丕丞 1980 亘毓賳賵丕賳 "丕賱賮賵夭 亘丕賱爻毓丕丿丞", 鬲乇噩賲丞: 爻賲賷乇 毓亘丿賴.
胤亘毓丞 丿丕乇 丕賱兀賲賷乇 1995 亘毓賳賵丕賳 "睾夭賵 丕賱爻毓丕丿丞", 鬲乇噩賲丞: 爻賲賷乇 卮賷禺丕賳賷.
胤亘毓丞 丿丕乇 丕賱賴賱丕賱 1977 亘毓賳賵丕賳 "丕賱賵氐賵賱 廿賱賶 丕賱爻毓丕丿丞", 鬲乇噩賲丞: 賳馗賲賷 賱賵賯丕.
胤亘毓丞 丿丕乇 丕賱毓賱賲 賱賱賲賱丕賷賷賳 1991 亘毓賳賵丕賳 "賰賷賮 鬲賰爻亘 丕賱爻毓丕丿丞", 鬲乇噩賲丞: 賲賳賷乇 丕賱亘毓賱亘賰賷.
賱賰賳賷 兀乇鬲卅賷 兀賳 鬲乇噩賲丞 丕賱毓賳賵丕賳 賱賭 "爻亘賷 丕賱爻毓丕丿丞" 爻賷賰賵賳 賲賵賮賯丕 賵兀賰孬乇 丿賱丕賱賷丞 毓賱賶 賲毓賳賶 丕賱賰丕鬲亘
丕賱孬賱丕孬 賳爻禺 丕賱兀賵賱賶 賲賳賴賲 賰丕賳鬲 賲鬲賵賮乇丞 賱賷 賱賲賯丕乇賳鬲賴丕, 賰賱 丕賱賳爻禺 賮賷賴丕 兀禺胤丕亍 賮賷 丕賱鬲乇噩賲丞 賱賰賳 兀賯賱賾賴賲 兀禺胤丕亍 賴賷 賳爻禺丞 丿丕乇 丕賱兀賲賷乇 亘毓賳賵丕賳 "睾夭賵 丕賱爻毓丕丿丞", 丕賱賲鬲乇噩賲 賰丕賳 兀賮囟賱 亘賰鬲賷乇 賲賳 丕賱亘丕賯賷賷賳 賮賷 賮賴賲 賲毓丕賳賷 丕賱賰丕鬲亘, 賵丕賱鬲賷 賰丕賳 賮賷 賮賴賲賴丕 氐毓賵亘丞 賰亘賷乇丞 亘爻亘亘 毓亘丕乇丕鬲賴 丕賱胤賵賷賱丞 丕賱賲鬲卮丕亘賰丞
賯乇兀鬲 兀賵賱 3 賮氐賵賱 亘丕賱廿賳噩賱賷夭賷丞 賲賳 胤亘毓丞 "Liveright" 賯亘賱 兀賳 兀賰賲賱 賮賷 "睾夭賵 丕賱爻毓丕丿丞" 賵賰丕賳 賷賳賯氐賴丕 亘毓囟 丕賱賲賯丕胤毓 丕賱賲賵噩賵丿丞 賮賷 丕賱鬲乇噩賲丕鬲 丕賱毓乇亘賷丞 丕賱孬賱丕孬
賱賮馗 Gay 賰丕賳 賲丕夭丕賱 亘賷爻鬲禺丿賲 亘賲毓賳賶 "爻毓賷丿" 賵賯鬲 廿氐丿丕乇 丕賱賰鬲丕亘 賯亘賱 兀賳 賷爻鬲賵賱賷 毓賱賷賴 丕賱賲孬賱賷賷賳 賲賳 丕賱匕賰賵乇
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丕賯鬲乇亘 賲賳 乇丕爻賱 賵賱丕 鬲禺賮 賵 丕賳賴賱 賲賳賴 賲賴賲丕 賰丕賳 鬲賵噩賴賰 丕賱兀賷丿賷賵賱賵噩賷, 賮兀賳鬲 賮賷 兀賷丿 兀賲賷賳丞 鬲毓乇囟 賰賱 丕賱丕丨鬲賲丕賱丕鬲 丿賵賳 鬲丿賳賷爻.
July 14, 2017
鈥庁堌池з嗁� 诏乇丕賳賯丿乇貙 丕蹖賳 讴鬲丕亘賽 丕乇夭卮賲賳丿貙 丕夭 304 氐賮丨賴 鬲卮讴蹖賱 卮丿賴貙 賵 卮丕賲賱賽 丿賵 亘禺卮賽 "賲賵噩亘丕鬲賽 亘丿亘禺鬲蹖" 賵 "丿乇 丕爻亘丕亘賽 禺賵卮亘禺鬲蹖"貙 賲蹖亘丕卮丿... 夭賳丿賴 蹖丕丿 芦亘乇鬲乇丕賳丿 乇丕爻賱禄 亘夭乇诏賵丕乇貙 賲胤丕賱亘賽 禺賵丿 丿乇 賯丕賱亘賽 17 賮氐賱 亘蹖丕賳 讴乇丿賴 丕爻鬲 讴賴 賲賴賲鬲乇蹖賳 丌賳賴丕 毓亘丕乇鬲賳丿 丕夭: 賲丨亘鬲-爻乇诏乇賲蹖- 讴丕乇- 丨爻丕丿鬲- 乇賯丕亘鬲- 鬲乇爻- 賳卮丕胤- 禺爻鬲诏蹖
鈥庁堌池з嗁� 毓夭蹖夭貙 丕夭 賲蹖丕賳賽 爻乇賮氐賱 賴丕蹖 丕蹖賳 讴鬲丕亘貙 丿乇 夭蹖乇 鬲賵囟蹖丨丕鬲蹖 丿乇 賲賵乇丿賽 芦丨爻丕丿鬲禄 賵 芦禺爻鬲诏蹖禄 讴賴 丿乇 噩丕賲毓踿 賲丕 夭蹖丕丿 丿蹖丿賴 賲蹖卮賵丿 賵 賲丕賳毓 丕夭 [禺賵卮亘禺鬲蹖] 丕爻鬲 乇丕 亘乇丕蹖賽 卮賲丕 禺乇丿诏乇丕蹖丕賳貙 賲蹖賳賵蹖爻賲
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鈥庁堌池з嗁� 诏乇丕賲蹖貙 亘毓丿 丕夭 丕囟胤乇丕亘貙 卮丕蹖丿 芦丨爻丿禄 賯賵蹖鬲乇蹖賳 毓丕賲賱賽 亘丿亘禺鬲蹖 丿乇 丕賳爻丕賳賴丕爻鬲. 丨爻丕丿鬲 蹖丕 乇卮讴 乇丕 賲蹖鬲賵丕賳 蹖讴蹖 丕夭 卮丕蹖毓 鬲乇蹖賳 賵 乇蹖卮賴 丿丕乇鬲乇蹖賳 丕賳賮毓丕賱鬲 丕賳爻丕賳蹖 賲丨爻賵亘 丿丕卮鬲... 丨爻 賵 丕賳诏蹖夭賴 丕蹖 讴賴 鬲卅賵乇蹖 賴丕蹖賽 丿賲賵讴乇丕爻蹖 乇丕 賲賳卮兀 丌孬丕乇 賳賲賵丿賴 丕爻鬲貙 亘丿賵賳賽 鬲乇丿蹖丿 芦丨爻丿禄 丕爻鬲
鈥庁и� 丿乇 賲鬲乇賵 賵 蹖丕 鬲乇賳賽 夭蹖乇夭賲蹖賳蹖 賳卮爻鬲賴 亘丕卮蹖丿 賵 禺丕賳賲蹖 禺賵卮 賱亘丕爻 賵丕乇丿 卮賵丿. 丿乇 丕蹖賳 丨丕賱 亘賴 趩卮賲賽 禺丕賳賲 賴丕蹖賽 丿蹖诏乇 鬲賵噩賴 讴賳蹖丿貙 禺賵丕賴蹖丿 丿蹖丿 賴賲踿 丌賳賴丕 賲诏乇 亘丕賳賵丕賳蹖 讴賴 丕夭 丕賵 賳蹖夭 禺賵卮 倬賵卮 鬲乇賳丿貙 亘丕 賳诏丕賴 賴丕蹖賽 亘丿禺賵丕賴 丕賵 乇丕 賲蹖賳诏乇賳丿 賵 爻毓蹖 賲蹖讴賳賳丿 賳爻亘鬲 賴丕蹖 賳丕乇賵丕 賴賲趩賵賳 禺賵丿賮乇賵卮 賵 蹖丕 毓賯丿賴 丕蹖 賵 蹖丕 讴孬蹖賮 賵 ... 亘賴 丕賵 亘丿賴賳丿... 鬲賲丕蹖賱 亘賴 噩丿丕賱 賵 爻鬲蹖夭 賳蹖夭 丨丕讴蹖 丕夭 賴賲蹖賳 丨爻賽 亘丿丕賳丿蹖卮蹖 丕爻鬲 丕夭 丕蹖賳 乇賵 賴乇 丨乇賮蹖 乇丕 讴賴 亘乇 囟丿 夭賳賽 丿蹖诏乇 丕馗賴丕乇 卮賵丿貙 亘蹖 丿乇賳诏 賵 丨鬲蹖 亘丕 賵噩賵丿賽 讴賲鬲乇蹖賳 丿賱蹖賱 亘丕賵乇 禺賵丕賴賳丿 丿丕卮鬲貙 賲賵丕夭蹖賳賽 毓丕賱蹖賽 丕禺賱丕賯蹖 賳蹖夭 賴賲蹖賳 胤賵乇 丕爻鬲... 賲鬲兀爻賮丕賳賴 丕賲乇賵夭賴 丿乇 噩丕賲毓踿 賲丕貙 丨爻丕丿鬲 丿乇 賲乇丿丕賳 亘蹖卮鬲乇 亘賴 趩卮賲 賲蹖禺賵乇丿 鬲丕 夭賳丕賳賽 噩丕賲毓賴... 賵 丕蹖賳 丨賯蹖賯鬲蹖 丕爻鬲 讴賴 賲賳 賵 賴賲踿 卮賲丕 亘丕乇賴丕 丿蹖丿賴 丕蹖賲... 丨鬲蹖 丿乇 丕蹖賳 爻丕蹖鬲 賴賲 丕蹖賳 乇賮鬲丕乇賽 夭卮鬲 賵 賳丕倬爻賳丿 丿蹖丿賴 賲蹖卮賵丿... 讴賴 鬲賳賴丕 亘乇丕蹖賽 丕蹖賳 丿爻鬲賴 丕夭 亘賴 丕氐胤賱丕丨 倬爻乇賴丕 賵 賲乇丿賴丕貙 賲蹖鬲賵丕賳 鬲兀爻賮 禺賵乇丿... 丿賯鬲 讴賳蹖丿貙 夭賳丕賳 賵 丿禺鬲乇丕賳貙 丕夭 蹖讴 賲胤賱亘賽 丿乇爻鬲 鬲賲噩蹖丿 讴乇丿賴 賵 丨賲丕蹖鬲 賲蹖讴賳賳丿貙 丕賲丕 讴賲鬲乇 賲乇丿蹖 乇丕 賲蹖亘蹖賳蹖丿 讴賴 噩爻丕乇鬲賽 鬲毓乇蹖賮 讴乇丿賳 丕夭 賲乇丿賽 丿蹖诏乇 乇丕 丿丕卮鬲賴 亘丕卮丿... 讴賴 丕蹖賳 賲蹖鬲賵丕賳丿 丿賱丕蹖賱賽 诏賵賳丕诏賵賳 丿丕卮鬲賴 亘丕卮丿 讴賴 禺賵丿鬲丕賳 賴賲 賲蹖丿丕賳蹖丿
鈥庁й屬� 賲賵囟賵毓 丿乇 賲賵乇丿賽 丕賳丿蹖卮賲賳丿丕賳 賳蹖夭 氐丕丿賯 丕爻鬲貙 亘賴 毓賳賵丕賳賽 賲孬丕賱 芦賱丕蹖亘 賳蹖鬲夭禄 賵 芦賴蹖賵诏賳夭禄 賴賲蹖卮賴 亘賴 丿丕賳卮 賵 賲丨亘賵亘蹖鬲賽 芦賳蹖賵鬲賳禄 丨爻丕丿鬲 賲蹖讴乇丿賳丿貙 賵 亘乇丕蹖賽 賴賲 賳丕賲賴 賲蹖賳賵卮鬲賳丿 賵 賳賵卮鬲賴 賴丕蹖賽 蹖讴 丿蹖诏乇 乇丕 鬲兀蹖蹖丿 賲蹖讴乇丿賳丿 讴賴: 丨蹖賮 讴賴 芦賳蹖賵鬲賳禄 亘丕 丕蹖賳 毓賱賲 賵 丿丕賳卮 讴丕乇卮 亘賴 噩賳賵賳 讴卮蹖丿賴 丕爻鬲 賵 丿蹖賵丕賳賴 卮丿賴 丕爻鬲... 蹖毓賳蹖 賴賲 丨爻丕丿鬲 賲蹖讴乇丿賳丿 賵 賴賲 亘乇丕蹖賽 芦賳蹖賵鬲賳禄 丨乇賮 丿乇 賲蹖 丌賵乇丿賳丿... 亘乇禺蹖 丕夭 讴丕賲賳鬲賴丕蹖賽 丕丨賲賯丕賳踿 亘毓囟蹖 丕夭 丕亘賱賴丕賳賽 亘蹖爻賵丕丿 賵 毓乇亘 倬乇爻鬲丕賳賽 丕蹖賳 爻丕蹖鬲 乇丕 丿乇 賲賵乇丿賽 賲賳 亘禺賵丕賳蹖丿貙 鬲丕 賲鬲賵噩賴賽 賲賳馗賵乇賲 卮賵蹖丿
鈥庁关槽屫藏з嗁呚� 丌丿賲賽 丨爻賵丿 賳賴 鬲賳賴丕貙 賮賯胤 丿乇 氐丿丿賽 氐丿賲賴 亘賴 丿蹖诏乇丕賳 丕爻鬲 賵 丕诏乇 亘鬲賵丕賳丿 亘蹖 亘丕讴丕賳賴 趩賳蹖賳 禺賵丕賴丿 讴乇丿貙 亘賱讴賴 禺賵丿賽 丕賵 賳蹖夭 亘賴 賵丕爻胤踿 丨爻丕丿鬲貙 丕丨爻丕爻賽 亘丿亘禺鬲蹖 賲蹖讴賳丿 賵 亘賴 噩丕蹖賽 丕蹖賳 讴賴 丕夭 丌賳 趩賴 丿丕乇丿 禺卮賳賵丿 亘丕卮丿貙 丕夭 丌賳 趩賴 丿蹖诏乇丕賳 丿丕乇賳丿 丌夭乇丿賴 賲蹖卮賵丿 賵 丕诏乇 丿爻鬲卮 亘乇爻丿 丿蹖诏乇丕賳 乇丕 丕夭 賳毓賲鬲蹖 讴賴 亘乇禺賵乇丿丕乇 賴爻鬲賳丿貙 賲丨乇賵賲 禺賵丕賴丿 爻丕禺鬲 賵 亘丕 丕蹖賳 讴丕乇 丿乇 賳馗乇卮 趩賳蹖賳 賲蹖賳賲丕蹖丿 讴賴 賲夭蹖賾鬲蹖 賳氐蹖亘賽 丕賵 卮丿賴 丕爻鬲
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鈥庁关槽屫藏з嗁呚� 芦禺爻鬲诏蹖禄 乇丕 賲蹖鬲賵丕賳 亘賴 丿賵 丿爻鬲賴 鬲賯爻蹖賲 讴乇丿: 禺爻鬲诏蹖賽 亘丿賳蹖 賵 禺爻鬲诏蹖賽 毓氐亘蹖
鈥広┴ж辟� 亘丿賳蹖 賴乇诏丕賴 丕夭 賲蹖夭丕賳賽 賲毓蹖賳 鬲噩丕賵夭 讴賳丿貙 乇賳噩蹖 噩丕賳讴丕賴 丕爻鬲 賵 睾丕賱亘丕賸 賴賲 亘賴 丕賳丿丕夭賴 丕蹖 賲蹖乇爻丿 讴賴 夭賳丿诏蹖 乇丕 胤丕賯鬲 賮乇爻丕 賲蹖爻丕夭丿... 丕賲賾丕貙 禺爻鬲诏蹖 丕蹖 讴賴 丿乇 丨丕賱賽 丨丕囟乇 丿乇 丕噩鬲賲丕毓丕鬲賽 賲鬲乇賯蹖貙 胤丕賯鬲 賮乇爻丕爻鬲貙 禺爻鬲诏蹖賽 毓氐亘蹖 丕爻鬲 賵 毓噩蹖亘 丕爻鬲 讴賴 亘蹖卮鬲乇 胤亘賯踿 孬乇賵鬲賲賳丿 丕夭 丕蹖賳 亘丕亘鬲 賲蹖 賳丕賱賳丿. 丕蹖賳 賳賵毓 禺爻鬲诏蹖 丿乇 賲蹖丕賳賽 讴丕乇诏乇丕賳貙 讴賲鬲乇 丕夭 丕賮乇丕丿 鬲噩丕乇鬲 倬蹖卮賴 賵 乇賵卮賳 賮讴乇 丿蹖丿賴 賲蹖卮賵丿... 賵 丕噩鬲賳丕亘 丕夭 丕蹖賳 賳賵毓 禺爻鬲诏蹖 亘爻蹖丕乇 丿卮賵丕乇 丕爻鬲... 丿乇 鬲賲丕賲賽 爻丕毓丕鬲賽 讴丕乇 賵 亘丿鬲乇 丕夭 丌賳 丿乇 賲爻丕賮鬲賽 亘蹖賳賽 賲丨賱賽 讴丕乇 賵 禺丕賳賴貙 讴丕乇賲賳丿賽 卮賴乇蹖 爻禺鬲 诏乇賮鬲丕乇 爻乇 賵 氐丿丕爻鬲
鈥庁蒂堌� 讴賳蹖丿貙 氐亘丨 亘乇丕蹖賽 乇爻蹖丿賳 亘賴 賲丨賱賽 讴丕乇貙 卮賱賵睾蹖 賵 丕匕蹖鬲 卮丿賳 亘乇丕蹖賽 乇爻蹖丿賳 賵 爻賵丕乇 卮丿賳 亘賴 賲鬲乇賵貙 亘丕毓孬賽 丿乇賲丕賳丿诏蹖 賵 亘蹖夭丕乇蹖 丕夭 夭賳丿诏蹖 賲蹖卮賵丿
鈥庁� 賳鬲蹖噩賴 賴賳诏丕賲蹖 讴賴 讴丕乇賲賳丿 蹖丕 讴丕乇诏乇 亘賴 賲丨賱 讴丕乇 禺賵丿 賲蹖乇爻丿 賵 禺丿賲鬲 賵 讴丕乇 乇丕 卮乇賵毓 賲蹖讴賳丿 丕毓氐丕亘卮 乇丕 丕夭 丿爻鬲 丿丕丿賴 丕爻鬲 賵 丌賲丕丿诏蹖賽 賮乇丕賵丕賳 丿乇 賯亘賵賱 丕蹖賳 賳馗乇蹖賴 丿丕乇丿 讴賴 丕氐賱丕賸 賵噩賵丿賽 丕賳爻丕賳 賲丕蹖踿 丿乇丿爻乇 丕爻鬲.... 丨丕賱 鬲氐賵乇 讴賳蹖丿貙 讴丕乇賮乇賲丕 賵 蹖丕 賲丿蹖乇賽 卮乇讴鬲 賴賲 亘丕 賴賲蹖賳 讴蹖賮蹖鬲 亘賴 賲丨賱賽 讴丕乇 乇爻蹖丿賴 丕爻鬲貙. 賲胤賲卅賳 亘丕卮蹖丿貙 鬲乇爻 丕夭 丕禺乇丕噩 賲賵噩亘賽 禺賵卮 乇賮鬲丕乇蹖賽 讴丕乇賲賳丿 賲蹖诏乇丿丿貙 丕賲丕 賴賲蹖賳 乇賮鬲丕乇賽 睾蹖乇賽 毓丕丿蹖 亘乇 氐丿賲踿 毓氐亘蹖賽 丕賵 賲蹖 丕賮夭丕蹖丿 賵 賲鬲賯丕亘賱丕賸 亘蹖賲 丕夭 禺胤乇賽 賵乇卮讴爻鬲诏蹖 賳蹖夭 讴丕乇賮乇賲丕 乇丕 賲丕賳毓 丕賯丿丕賲賽 亘丿 賲蹖 卮賵丿
鈥庁� 賲蹖丕賳賽 賲乇丿賲蹖 讴賴 賯卮乇賽 賲鬲賵爻胤 賵 亘丕賱丕鬲乇 賵 倬丕蹖蹖賳鬲乇 丕夭 丌賳 賴爻鬲賳丿貙 禺爻鬲诏蹖賽 丌賳 賴丕 賳丕卮蹖 丕夭 丕賮乇丕胤 丿乇 讴丕乇賽 爻賳诏蹖賳 賵 噩爻鬲噩賵蹖賽 乇夭賯 賵 乇賵夭蹖 丕爻鬲... 賲乇丿賴丕 丕夭 丕賮讴丕乇賽 倬乇蹖卮丕賳 丿乇 禺氐賵氐賽 讴爻亘 賵 讴丕乇 禺賵丿 丨鬲蹖 卮亘賴賳诏丕賲 丿乇 乇禺鬲禺賵丕亘 賴賲 丿爻鬲 亘乇賳賲蹖 丿丕乇賳丿貙 蹖毓賳蹖 賴賲丕賳 爻丕毓鬲 賴丕蹖 卮亘 讴賴 亘乇丕蹖賽 丕爻鬲乇丕丨鬲 賵 鬲噩丿蹖丿賽 賯賵丕 亘乇丕蹖 诏乇賮鬲丕乇蹖 賴丕蹖賽 賮乇丿丕 丕爻鬲... 倬蹖賵爻鬲賴 丕賲賵乇 賵 賲爻丕卅賱蹖 乇丕 丿乇 匕賴賳 賵 禺蹖丕賱賽 禺賵丿 噩賵賱丕賳 賲蹖丿賴賳丿 讴賴 丿乇 丌賳 賵賯鬲 賵 丨丕賱 讴丕乇蹖 丿乇亘丕乇踿 丌賳 賴丕 賲蹖爻乇 賳蹖爻鬲... 爻倬爻 亘丕賲丿丕丿貙 賴賳賵夭 亘丕乇賽 爻賳诏蹖賳賽 亘毓囟蹖 丕夭 禺蹖丕賱丕鬲賽 賳蹖賲賴 卮亘 匕賴賳賽 丕蹖卮丕賳 乇丕 诏乇賮鬲丕乇 讴乇丿賴 丕爻鬲 賵 賳丕诏夭蹖乇 丿乇 鬲氐賲蹖賲丕鬲賽 丌賳 賴丕 鬲丕孬蹖乇賽 賲賳賮蹖 賲蹖 诏匕丕乇丿 賵 禺賱賯 賵 禺賵蹖 丌賳 賴丕 乇丕 賲禺鬲賱 賲蹖讴賳丿貙 亘賴 丨丿蹖 讴賴 賴乇 賲丕賳毓蹖 亘丕毓孬賽 亘乇丌卮賮鬲诏蹖 賲蹖 卮賵丿
鈥庁地呝� 丕蹖 讴賴 亘賴 丕賳爻丕賳 賵丕乇丿 賲蹖卮賵丿貙 睾丕賱亘丕賸 賲乇亘賵胤 亘賴 倬乇蹖卮丕賳蹖 賵 賳诏乇丕賳蹖賽 賮讴乇 賵 禺蹖丕賱 丕爻鬲... 氐丿賲踿 禺爻鬲诏蹖賽 賳丕卮蹖 丕夭 丕囟胤乇丕亘賽 丕蹖賳 丕爻鬲 讴賴 賲丕賳毓賽 丕爻鬲乇丕丨鬲 賲蹖卮賵丿
鈥庁� 丕賮乇丕丿賽 孬乇賵鬲賲賳丿貙 亘乇丕蹖賽 丕蹖賳讴賴 亘賴 趩賳蹖賳 賲賯丕賲蹖 亘乇爻賳丿貙 賱丕亘丿 爻丕賱蹖丕賳賽 丿乇丕夭蹖 乇丕 鬲賵兀賲 亘丕 诏乇賮鬲丕乇蹖 賵 賲亘丕乇夭賴 诏匕乇丕賳丿賴 丕賳丿 賵 丿乇 鬲賲丕賲賽 丕賵賯丕鬲 賳蹖夭 亘丕蹖丿 丕夭 丕賵囟丕毓 賴乇 诏賵卮賴 賵 讴賳丕乇 噩賴丕賳 丌讴丕賴 亘丕卮賳丿 賵 倬蹖賵爻鬲賴 禺胤乇丕鬲賽 賳丕卮蹖 丕夭 賳丕丨蹖踿 乇賯蹖亘丕賳賽 禺賵丿 乇丕 禺賳孬蹖 讴賳賳丿. 賳鬲蹖噩賴 丕蹖賳 賲蹖卮賵丿 讴賴 賴賳诏丕賲蹖 讴賴 賲賵賮賯蹖鬲 賳賴丕蹖蹖 亘賴 趩賳诏 賲蹖 丌蹖丿貙 丿蹖诏乇 丕毓氐丕亘蹖 亘乇丕蹖 丌賳 亘丕賯蹖 賳賲丕賳丿賴 丕爻鬲 賵 亘賴 賯丿乇蹖 賴賲 亘賴 丕囟胤乇丕亘 毓氐亘蹖 禺賵 诏乇賮鬲賴 丕爻鬲 讴賴 亘賴 丌爻丕賳蹖 賯丕丿乇 賳蹖爻鬲 丨鬲蹖 夭賲丕賳蹖 讴賴 丕賳诏蹖夭踿 賳诏乇丕賳蹖 賲賳鬲賮蹖 丕爻鬲 丕夭 鬲兀孬蹖乇 賳丕诏賵丕乇賽 丌賳 倬乇賴蹖夭 讴賳丿... 賮乇夭賳丿丕賳賽 賲乇丿 孬乇賵鬲賲賳丿貙 乇丕丨鬲 亘丕 倬賵賱 賵 爻乇賲丕蹖踿 倬丿乇 夭賳丿诏蹖 賵 鬲賮乇蹖丨 賲蹖讴賳賳丿貙 賵 亘丕 亘乇禺蹖 丕夭 乇賮鬲丕乇賴丕 賵 讴乇丿丕乇賴丕蹖賽 丕卮鬲亘丕賴 賵 夭卮鬲 亘丕毓孬賽 丌夭乇丿诏蹖賽 禺丕胤乇賽 倬丿乇 賲蹖卮賵賳丿貙 賵 亘賴 賵丕爻胤踿 讴賲 禺賵丕亘蹖 讴賴 丕夭 鬲賮乇蹖丨丕鬲賽 亘蹖賴賵丿踿 丌賳賴丕 賳卮兀鬲 诏乇賮鬲賴 丕爻鬲貙 賲賵噩亘丕鬲賽 鬲亘丕賴蹖賽 賳蹖乇賵蹖賽 噩爻賲丕賳蹖賽 禺賵丿 乇丕 賮乇丕賴賲 賲蹖 爻丕夭賳丿 賵 賴賲蹖賳 讴賴 賵丕乇丿賽 賲乇丨賱踿 亘毓丿蹖 丿乇 夭賳丿诏蹖 賲蹖卮賵賳丿貙 賴賲趩賵賳 倬丿乇丕賳賽 禺賵丿 丕夭 丕丨乇丕夭賽 禺賵卮亘禺鬲蹖 丿乇 賲蹖賲丕賳賳丿
鈥庂矩� 毓夭蹖夭丕賳賲貙 禺賵丕賴 亘賳丕亘乇 丕乇丕丿賴 蹖丕 亘蹖 丕乇丕丿诏蹖 賵 禺賵丕賴 亘蹖 丕禺鬲蹖丕乇 賵 丕囟胤乇丕乇丕賸貙 亘蹖卮鬲乇賽 丕賮乇丕丿 丿乇 丿賳蹖丕蹖賽 噩丿蹖丿貙 夭賳丿诏丕賳蹖賽 毓氐亘丕賳蹖 丿丕乇賳丿 賵 倬蹖賵爻鬲賴 禺爻鬲賴 鬲乇 丕夭 丌賳 賴爻鬲賳丿 讴賴 亘丿賵賳賽 賲蹖 賵 卮乇丕亘貙 禺賵卮 賵 禺乇賲 卮賵賳丿
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鈥庁з呟屫堌ж辟� 丕蹖賳 乇蹖賵蹖賵 亘乇丕蹖 卮賲丕 禺乇丿诏乇丕蹖丕賳貙 賲賮蹖丿 亘賵丿賴 亘丕卮賴
鈥庁堌簇ㄘ屬� 賴賲賴贁 卮賲丕 毓夭蹖夭丕賳 乇丕 丌乇夭賵 丿丕乇賲 賵 爻倬丕爻诏夭丕乇賲 讴賴 丕蹖賳 賲鬲賳 乇丕 禺賵丕賳丿蹖丿
鈥幝聚屫辟堌� 亘丕卮蹖丿 賵 丕蹖乇丕賳蹖禄
鈥庁堌池з嗁� 毓夭蹖夭貙 丕夭 賲蹖丕賳賽 爻乇賮氐賱 賴丕蹖 丕蹖賳 讴鬲丕亘貙 丿乇 夭蹖乇 鬲賵囟蹖丨丕鬲蹖 丿乇 賲賵乇丿賽 芦丨爻丕丿鬲禄 賵 芦禺爻鬲诏蹖禄 讴賴 丿乇 噩丕賲毓踿 賲丕 夭蹖丕丿 丿蹖丿賴 賲蹖卮賵丿 賵 賲丕賳毓 丕夭 [禺賵卮亘禺鬲蹖] 丕爻鬲 乇丕 亘乇丕蹖賽 卮賲丕 禺乇丿诏乇丕蹖丕賳貙 賲蹖賳賵蹖爻賲
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鈥庁堌池з嗁� 诏乇丕賲蹖貙 亘毓丿 丕夭 丕囟胤乇丕亘貙 卮丕蹖丿 芦丨爻丿禄 賯賵蹖鬲乇蹖賳 毓丕賲賱賽 亘丿亘禺鬲蹖 丿乇 丕賳爻丕賳賴丕爻鬲. 丨爻丕丿鬲 蹖丕 乇卮讴 乇丕 賲蹖鬲賵丕賳 蹖讴蹖 丕夭 卮丕蹖毓 鬲乇蹖賳 賵 乇蹖卮賴 丿丕乇鬲乇蹖賳 丕賳賮毓丕賱鬲 丕賳爻丕賳蹖 賲丨爻賵亘 丿丕卮鬲... 丨爻 賵 丕賳诏蹖夭賴 丕蹖 讴賴 鬲卅賵乇蹖 賴丕蹖賽 丿賲賵讴乇丕爻蹖 乇丕 賲賳卮兀 丌孬丕乇 賳賲賵丿賴 丕爻鬲貙 亘丿賵賳賽 鬲乇丿蹖丿 芦丨爻丿禄 丕爻鬲
鈥庁и� 丿乇 賲鬲乇賵 賵 蹖丕 鬲乇賳賽 夭蹖乇夭賲蹖賳蹖 賳卮爻鬲賴 亘丕卮蹖丿 賵 禺丕賳賲蹖 禺賵卮 賱亘丕爻 賵丕乇丿 卮賵丿. 丿乇 丕蹖賳 丨丕賱 亘賴 趩卮賲賽 禺丕賳賲 賴丕蹖賽 丿蹖诏乇 鬲賵噩賴 讴賳蹖丿貙 禺賵丕賴蹖丿 丿蹖丿 賴賲踿 丌賳賴丕 賲诏乇 亘丕賳賵丕賳蹖 讴賴 丕夭 丕賵 賳蹖夭 禺賵卮 倬賵卮 鬲乇賳丿貙 亘丕 賳诏丕賴 賴丕蹖賽 亘丿禺賵丕賴 丕賵 乇丕 賲蹖賳诏乇賳丿 賵 爻毓蹖 賲蹖讴賳賳丿 賳爻亘鬲 賴丕蹖 賳丕乇賵丕 賴賲趩賵賳 禺賵丿賮乇賵卮 賵 蹖丕 毓賯丿賴 丕蹖 賵 蹖丕 讴孬蹖賮 賵 ... 亘賴 丕賵 亘丿賴賳丿... 鬲賲丕蹖賱 亘賴 噩丿丕賱 賵 爻鬲蹖夭 賳蹖夭 丨丕讴蹖 丕夭 賴賲蹖賳 丨爻賽 亘丿丕賳丿蹖卮蹖 丕爻鬲 丕夭 丕蹖賳 乇賵 賴乇 丨乇賮蹖 乇丕 讴賴 亘乇 囟丿 夭賳賽 丿蹖诏乇 丕馗賴丕乇 卮賵丿貙 亘蹖 丿乇賳诏 賵 丨鬲蹖 亘丕 賵噩賵丿賽 讴賲鬲乇蹖賳 丿賱蹖賱 亘丕賵乇 禺賵丕賴賳丿 丿丕卮鬲貙 賲賵丕夭蹖賳賽 毓丕賱蹖賽 丕禺賱丕賯蹖 賳蹖夭 賴賲蹖賳 胤賵乇 丕爻鬲... 賲鬲兀爻賮丕賳賴 丕賲乇賵夭賴 丿乇 噩丕賲毓踿 賲丕貙 丨爻丕丿鬲 丿乇 賲乇丿丕賳 亘蹖卮鬲乇 亘賴 趩卮賲 賲蹖禺賵乇丿 鬲丕 夭賳丕賳賽 噩丕賲毓賴... 賵 丕蹖賳 丨賯蹖賯鬲蹖 丕爻鬲 讴賴 賲賳 賵 賴賲踿 卮賲丕 亘丕乇賴丕 丿蹖丿賴 丕蹖賲... 丨鬲蹖 丿乇 丕蹖賳 爻丕蹖鬲 賴賲 丕蹖賳 乇賮鬲丕乇賽 夭卮鬲 賵 賳丕倬爻賳丿 丿蹖丿賴 賲蹖卮賵丿... 讴賴 鬲賳賴丕 亘乇丕蹖賽 丕蹖賳 丿爻鬲賴 丕夭 亘賴 丕氐胤賱丕丨 倬爻乇賴丕 賵 賲乇丿賴丕貙 賲蹖鬲賵丕賳 鬲兀爻賮 禺賵乇丿... 丿賯鬲 讴賳蹖丿貙 夭賳丕賳 賵 丿禺鬲乇丕賳貙 丕夭 蹖讴 賲胤賱亘賽 丿乇爻鬲 鬲賲噩蹖丿 讴乇丿賴 賵 丨賲丕蹖鬲 賲蹖讴賳賳丿貙 丕賲丕 讴賲鬲乇 賲乇丿蹖 乇丕 賲蹖亘蹖賳蹖丿 讴賴 噩爻丕乇鬲賽 鬲毓乇蹖賮 讴乇丿賳 丕夭 賲乇丿賽 丿蹖诏乇 乇丕 丿丕卮鬲賴 亘丕卮丿... 讴賴 丕蹖賳 賲蹖鬲賵丕賳丿 丿賱丕蹖賱賽 诏賵賳丕诏賵賳 丿丕卮鬲賴 亘丕卮丿 讴賴 禺賵丿鬲丕賳 賴賲 賲蹖丿丕賳蹖丿
鈥庁й屬� 賲賵囟賵毓 丿乇 賲賵乇丿賽 丕賳丿蹖卮賲賳丿丕賳 賳蹖夭 氐丕丿賯 丕爻鬲貙 亘賴 毓賳賵丕賳賽 賲孬丕賱 芦賱丕蹖亘 賳蹖鬲夭禄 賵 芦賴蹖賵诏賳夭禄 賴賲蹖卮賴 亘賴 丿丕賳卮 賵 賲丨亘賵亘蹖鬲賽 芦賳蹖賵鬲賳禄 丨爻丕丿鬲 賲蹖讴乇丿賳丿貙 賵 亘乇丕蹖賽 賴賲 賳丕賲賴 賲蹖賳賵卮鬲賳丿 賵 賳賵卮鬲賴 賴丕蹖賽 蹖讴 丿蹖诏乇 乇丕 鬲兀蹖蹖丿 賲蹖讴乇丿賳丿 讴賴: 丨蹖賮 讴賴 芦賳蹖賵鬲賳禄 亘丕 丕蹖賳 毓賱賲 賵 丿丕賳卮 讴丕乇卮 亘賴 噩賳賵賳 讴卮蹖丿賴 丕爻鬲 賵 丿蹖賵丕賳賴 卮丿賴 丕爻鬲... 蹖毓賳蹖 賴賲 丨爻丕丿鬲 賲蹖讴乇丿賳丿 賵 賴賲 亘乇丕蹖賽 芦賳蹖賵鬲賳禄 丨乇賮 丿乇 賲蹖 丌賵乇丿賳丿... 亘乇禺蹖 丕夭 讴丕賲賳鬲賴丕蹖賽 丕丨賲賯丕賳踿 亘毓囟蹖 丕夭 丕亘賱賴丕賳賽 亘蹖爻賵丕丿 賵 毓乇亘 倬乇爻鬲丕賳賽 丕蹖賳 爻丕蹖鬲 乇丕 丿乇 賲賵乇丿賽 賲賳 亘禺賵丕賳蹖丿貙 鬲丕 賲鬲賵噩賴賽 賲賳馗賵乇賲 卮賵蹖丿
鈥庁关槽屫藏з嗁呚� 丌丿賲賽 丨爻賵丿 賳賴 鬲賳賴丕貙 賮賯胤 丿乇 氐丿丿賽 氐丿賲賴 亘賴 丿蹖诏乇丕賳 丕爻鬲 賵 丕诏乇 亘鬲賵丕賳丿 亘蹖 亘丕讴丕賳賴 趩賳蹖賳 禺賵丕賴丿 讴乇丿貙 亘賱讴賴 禺賵丿賽 丕賵 賳蹖夭 亘賴 賵丕爻胤踿 丨爻丕丿鬲貙 丕丨爻丕爻賽 亘丿亘禺鬲蹖 賲蹖讴賳丿 賵 亘賴 噩丕蹖賽 丕蹖賳 讴賴 丕夭 丌賳 趩賴 丿丕乇丿 禺卮賳賵丿 亘丕卮丿貙 丕夭 丌賳 趩賴 丿蹖诏乇丕賳 丿丕乇賳丿 丌夭乇丿賴 賲蹖卮賵丿 賵 丕诏乇 丿爻鬲卮 亘乇爻丿 丿蹖诏乇丕賳 乇丕 丕夭 賳毓賲鬲蹖 讴賴 亘乇禺賵乇丿丕乇 賴爻鬲賳丿貙 賲丨乇賵賲 禺賵丕賴丿 爻丕禺鬲 賵 亘丕 丕蹖賳 讴丕乇 丿乇 賳馗乇卮 趩賳蹖賳 賲蹖賳賲丕蹖丿 讴賴 賲夭蹖賾鬲蹖 賳氐蹖亘賽 丕賵 卮丿賴 丕爻鬲
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鈥庁关槽屫藏з嗁呚� 芦禺爻鬲诏蹖禄 乇丕 賲蹖鬲賵丕賳 亘賴 丿賵 丿爻鬲賴 鬲賯爻蹖賲 讴乇丿: 禺爻鬲诏蹖賽 亘丿賳蹖 賵 禺爻鬲诏蹖賽 毓氐亘蹖
鈥広┴ж辟� 亘丿賳蹖 賴乇诏丕賴 丕夭 賲蹖夭丕賳賽 賲毓蹖賳 鬲噩丕賵夭 讴賳丿貙 乇賳噩蹖 噩丕賳讴丕賴 丕爻鬲 賵 睾丕賱亘丕賸 賴賲 亘賴 丕賳丿丕夭賴 丕蹖 賲蹖乇爻丿 讴賴 夭賳丿诏蹖 乇丕 胤丕賯鬲 賮乇爻丕 賲蹖爻丕夭丿... 丕賲賾丕貙 禺爻鬲诏蹖 丕蹖 讴賴 丿乇 丨丕賱賽 丨丕囟乇 丿乇 丕噩鬲賲丕毓丕鬲賽 賲鬲乇賯蹖貙 胤丕賯鬲 賮乇爻丕爻鬲貙 禺爻鬲诏蹖賽 毓氐亘蹖 丕爻鬲 賵 毓噩蹖亘 丕爻鬲 讴賴 亘蹖卮鬲乇 胤亘賯踿 孬乇賵鬲賲賳丿 丕夭 丕蹖賳 亘丕亘鬲 賲蹖 賳丕賱賳丿. 丕蹖賳 賳賵毓 禺爻鬲诏蹖 丿乇 賲蹖丕賳賽 讴丕乇诏乇丕賳貙 讴賲鬲乇 丕夭 丕賮乇丕丿 鬲噩丕乇鬲 倬蹖卮賴 賵 乇賵卮賳 賮讴乇 丿蹖丿賴 賲蹖卮賵丿... 賵 丕噩鬲賳丕亘 丕夭 丕蹖賳 賳賵毓 禺爻鬲诏蹖 亘爻蹖丕乇 丿卮賵丕乇 丕爻鬲... 丿乇 鬲賲丕賲賽 爻丕毓丕鬲賽 讴丕乇 賵 亘丿鬲乇 丕夭 丌賳 丿乇 賲爻丕賮鬲賽 亘蹖賳賽 賲丨賱賽 讴丕乇 賵 禺丕賳賴貙 讴丕乇賲賳丿賽 卮賴乇蹖 爻禺鬲 诏乇賮鬲丕乇 爻乇 賵 氐丿丕爻鬲
鈥庁蒂堌� 讴賳蹖丿貙 氐亘丨 亘乇丕蹖賽 乇爻蹖丿賳 亘賴 賲丨賱賽 讴丕乇貙 卮賱賵睾蹖 賵 丕匕蹖鬲 卮丿賳 亘乇丕蹖賽 乇爻蹖丿賳 賵 爻賵丕乇 卮丿賳 亘賴 賲鬲乇賵貙 亘丕毓孬賽 丿乇賲丕賳丿诏蹖 賵 亘蹖夭丕乇蹖 丕夭 夭賳丿诏蹖 賲蹖卮賵丿
鈥庁� 賳鬲蹖噩賴 賴賳诏丕賲蹖 讴賴 讴丕乇賲賳丿 蹖丕 讴丕乇诏乇 亘賴 賲丨賱 讴丕乇 禺賵丿 賲蹖乇爻丿 賵 禺丿賲鬲 賵 讴丕乇 乇丕 卮乇賵毓 賲蹖讴賳丿 丕毓氐丕亘卮 乇丕 丕夭 丿爻鬲 丿丕丿賴 丕爻鬲 賵 丌賲丕丿诏蹖賽 賮乇丕賵丕賳 丿乇 賯亘賵賱 丕蹖賳 賳馗乇蹖賴 丿丕乇丿 讴賴 丕氐賱丕賸 賵噩賵丿賽 丕賳爻丕賳 賲丕蹖踿 丿乇丿爻乇 丕爻鬲.... 丨丕賱 鬲氐賵乇 讴賳蹖丿貙 讴丕乇賮乇賲丕 賵 蹖丕 賲丿蹖乇賽 卮乇讴鬲 賴賲 亘丕 賴賲蹖賳 讴蹖賮蹖鬲 亘賴 賲丨賱賽 讴丕乇 乇爻蹖丿賴 丕爻鬲貙. 賲胤賲卅賳 亘丕卮蹖丿貙 鬲乇爻 丕夭 丕禺乇丕噩 賲賵噩亘賽 禺賵卮 乇賮鬲丕乇蹖賽 讴丕乇賲賳丿 賲蹖诏乇丿丿貙 丕賲丕 賴賲蹖賳 乇賮鬲丕乇賽 睾蹖乇賽 毓丕丿蹖 亘乇 氐丿賲踿 毓氐亘蹖賽 丕賵 賲蹖 丕賮夭丕蹖丿 賵 賲鬲賯丕亘賱丕賸 亘蹖賲 丕夭 禺胤乇賽 賵乇卮讴爻鬲诏蹖 賳蹖夭 讴丕乇賮乇賲丕 乇丕 賲丕賳毓 丕賯丿丕賲賽 亘丿 賲蹖 卮賵丿
鈥庁� 賲蹖丕賳賽 賲乇丿賲蹖 讴賴 賯卮乇賽 賲鬲賵爻胤 賵 亘丕賱丕鬲乇 賵 倬丕蹖蹖賳鬲乇 丕夭 丌賳 賴爻鬲賳丿貙 禺爻鬲诏蹖賽 丌賳 賴丕 賳丕卮蹖 丕夭 丕賮乇丕胤 丿乇 讴丕乇賽 爻賳诏蹖賳 賵 噩爻鬲噩賵蹖賽 乇夭賯 賵 乇賵夭蹖 丕爻鬲... 賲乇丿賴丕 丕夭 丕賮讴丕乇賽 倬乇蹖卮丕賳 丿乇 禺氐賵氐賽 讴爻亘 賵 讴丕乇 禺賵丿 丨鬲蹖 卮亘賴賳诏丕賲 丿乇 乇禺鬲禺賵丕亘 賴賲 丿爻鬲 亘乇賳賲蹖 丿丕乇賳丿貙 蹖毓賳蹖 賴賲丕賳 爻丕毓鬲 賴丕蹖 卮亘 讴賴 亘乇丕蹖賽 丕爻鬲乇丕丨鬲 賵 鬲噩丿蹖丿賽 賯賵丕 亘乇丕蹖 诏乇賮鬲丕乇蹖 賴丕蹖賽 賮乇丿丕 丕爻鬲... 倬蹖賵爻鬲賴 丕賲賵乇 賵 賲爻丕卅賱蹖 乇丕 丿乇 匕賴賳 賵 禺蹖丕賱賽 禺賵丿 噩賵賱丕賳 賲蹖丿賴賳丿 讴賴 丿乇 丌賳 賵賯鬲 賵 丨丕賱 讴丕乇蹖 丿乇亘丕乇踿 丌賳 賴丕 賲蹖爻乇 賳蹖爻鬲... 爻倬爻 亘丕賲丿丕丿貙 賴賳賵夭 亘丕乇賽 爻賳诏蹖賳賽 亘毓囟蹖 丕夭 禺蹖丕賱丕鬲賽 賳蹖賲賴 卮亘 匕賴賳賽 丕蹖卮丕賳 乇丕 诏乇賮鬲丕乇 讴乇丿賴 丕爻鬲 賵 賳丕诏夭蹖乇 丿乇 鬲氐賲蹖賲丕鬲賽 丌賳 賴丕 鬲丕孬蹖乇賽 賲賳賮蹖 賲蹖 诏匕丕乇丿 賵 禺賱賯 賵 禺賵蹖 丌賳 賴丕 乇丕 賲禺鬲賱 賲蹖讴賳丿貙 亘賴 丨丿蹖 讴賴 賴乇 賲丕賳毓蹖 亘丕毓孬賽 亘乇丌卮賮鬲诏蹖 賲蹖 卮賵丿
鈥庁地呝� 丕蹖 讴賴 亘賴 丕賳爻丕賳 賵丕乇丿 賲蹖卮賵丿貙 睾丕賱亘丕賸 賲乇亘賵胤 亘賴 倬乇蹖卮丕賳蹖 賵 賳诏乇丕賳蹖賽 賮讴乇 賵 禺蹖丕賱 丕爻鬲... 氐丿賲踿 禺爻鬲诏蹖賽 賳丕卮蹖 丕夭 丕囟胤乇丕亘賽 丕蹖賳 丕爻鬲 讴賴 賲丕賳毓賽 丕爻鬲乇丕丨鬲 賲蹖卮賵丿
鈥庁� 丕賮乇丕丿賽 孬乇賵鬲賲賳丿貙 亘乇丕蹖賽 丕蹖賳讴賴 亘賴 趩賳蹖賳 賲賯丕賲蹖 亘乇爻賳丿貙 賱丕亘丿 爻丕賱蹖丕賳賽 丿乇丕夭蹖 乇丕 鬲賵兀賲 亘丕 诏乇賮鬲丕乇蹖 賵 賲亘丕乇夭賴 诏匕乇丕賳丿賴 丕賳丿 賵 丿乇 鬲賲丕賲賽 丕賵賯丕鬲 賳蹖夭 亘丕蹖丿 丕夭 丕賵囟丕毓 賴乇 诏賵卮賴 賵 讴賳丕乇 噩賴丕賳 丌讴丕賴 亘丕卮賳丿 賵 倬蹖賵爻鬲賴 禺胤乇丕鬲賽 賳丕卮蹖 丕夭 賳丕丨蹖踿 乇賯蹖亘丕賳賽 禺賵丿 乇丕 禺賳孬蹖 讴賳賳丿. 賳鬲蹖噩賴 丕蹖賳 賲蹖卮賵丿 讴賴 賴賳诏丕賲蹖 讴賴 賲賵賮賯蹖鬲 賳賴丕蹖蹖 亘賴 趩賳诏 賲蹖 丌蹖丿貙 丿蹖诏乇 丕毓氐丕亘蹖 亘乇丕蹖 丌賳 亘丕賯蹖 賳賲丕賳丿賴 丕爻鬲 賵 亘賴 賯丿乇蹖 賴賲 亘賴 丕囟胤乇丕亘 毓氐亘蹖 禺賵 诏乇賮鬲賴 丕爻鬲 讴賴 亘賴 丌爻丕賳蹖 賯丕丿乇 賳蹖爻鬲 丨鬲蹖 夭賲丕賳蹖 讴賴 丕賳诏蹖夭踿 賳诏乇丕賳蹖 賲賳鬲賮蹖 丕爻鬲 丕夭 鬲兀孬蹖乇 賳丕诏賵丕乇賽 丌賳 倬乇賴蹖夭 讴賳丿... 賮乇夭賳丿丕賳賽 賲乇丿 孬乇賵鬲賲賳丿貙 乇丕丨鬲 亘丕 倬賵賱 賵 爻乇賲丕蹖踿 倬丿乇 夭賳丿诏蹖 賵 鬲賮乇蹖丨 賲蹖讴賳賳丿貙 賵 亘丕 亘乇禺蹖 丕夭 乇賮鬲丕乇賴丕 賵 讴乇丿丕乇賴丕蹖賽 丕卮鬲亘丕賴 賵 夭卮鬲 亘丕毓孬賽 丌夭乇丿诏蹖賽 禺丕胤乇賽 倬丿乇 賲蹖卮賵賳丿貙 賵 亘賴 賵丕爻胤踿 讴賲 禺賵丕亘蹖 讴賴 丕夭 鬲賮乇蹖丨丕鬲賽 亘蹖賴賵丿踿 丌賳賴丕 賳卮兀鬲 诏乇賮鬲賴 丕爻鬲貙 賲賵噩亘丕鬲賽 鬲亘丕賴蹖賽 賳蹖乇賵蹖賽 噩爻賲丕賳蹖賽 禺賵丿 乇丕 賮乇丕賴賲 賲蹖 爻丕夭賳丿 賵 賴賲蹖賳 讴賴 賵丕乇丿賽 賲乇丨賱踿 亘毓丿蹖 丿乇 夭賳丿诏蹖 賲蹖卮賵賳丿貙 賴賲趩賵賳 倬丿乇丕賳賽 禺賵丿 丕夭 丕丨乇丕夭賽 禺賵卮亘禺鬲蹖 丿乇 賲蹖賲丕賳賳丿
鈥庂矩� 毓夭蹖夭丕賳賲貙 禺賵丕賴 亘賳丕亘乇 丕乇丕丿賴 蹖丕 亘蹖 丕乇丕丿诏蹖 賵 禺賵丕賴 亘蹖 丕禺鬲蹖丕乇 賵 丕囟胤乇丕乇丕賸貙 亘蹖卮鬲乇賽 丕賮乇丕丿 丿乇 丿賳蹖丕蹖賽 噩丿蹖丿貙 夭賳丿诏丕賳蹖賽 毓氐亘丕賳蹖 丿丕乇賳丿 賵 倬蹖賵爻鬲賴 禺爻鬲賴 鬲乇 丕夭 丌賳 賴爻鬲賳丿 讴賴 亘丿賵賳賽 賲蹖 賵 卮乇丕亘貙 禺賵卮 賵 禺乇賲 卮賵賳丿
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鈥庁з呟屫堌ж辟� 丕蹖賳 乇蹖賵蹖賵 亘乇丕蹖 卮賲丕 禺乇丿诏乇丕蹖丕賳貙 賲賮蹖丿 亘賵丿賴 亘丕卮賴
鈥庁堌簇ㄘ屬� 賴賲賴贁 卮賲丕 毓夭蹖夭丕賳 乇丕 丌乇夭賵 丿丕乇賲 賵 爻倬丕爻诏夭丕乇賲 讴賴 丕蹖賳 賲鬲賳 乇丕 禺賵丕賳丿蹖丿
鈥幝聚屫辟堌� 亘丕卮蹖丿 賵 丕蹖乇丕賳蹖禄
December 28, 2020
Some great advice from Bertrand Russell,for the conquest of happiness.
But first he looks at the causes of unhappiness.
The social system creates war,economic exploitation and unequal opportunities for individuals.
Unhappy people have mistaken habits,ethics and views of the world.A lot of self absorption,brooding and loneliness creates what he calls "byronic unhappiness."
Many people don't have the zest required for happiness.Competition,fatigue and boredom also create unhappiness.Envy is an even more powerful cause of unhappiness.Fear of what others think of one's actions is detrimental too.
The "sense of sin" can lead to a lot of unease.Some people may find his idea of sin controversial.(I remember that this chapter had been excluded from text books in Pakistan).Russell's views on this subject were unconventional,anyway.
For happiness,Russell stresses the need for having zest for life and developing a wide range of interests including impersonal ones which can release stress.
A good family life is vital,an individual needs love and affection.One needs effort and constructive engagement in one's work.If work is not excessive,even the dullest work is better than idleness.
Another important thing is resignation,not worrying about the things that can't be attained.
Russell even has a remedy for the fear of death,having children,through whom one can live on,in his view.However,I doubt if having children is as unmitigated a blessing as he makes it sound.
These then are Russell's thoughts,which an individual with average fortune may find helpful.
Really bad fortune ? Russell does not talk about that.
But first he looks at the causes of unhappiness.
The social system creates war,economic exploitation and unequal opportunities for individuals.
Unhappy people have mistaken habits,ethics and views of the world.A lot of self absorption,brooding and loneliness creates what he calls "byronic unhappiness."
Many people don't have the zest required for happiness.Competition,fatigue and boredom also create unhappiness.Envy is an even more powerful cause of unhappiness.Fear of what others think of one's actions is detrimental too.
The "sense of sin" can lead to a lot of unease.Some people may find his idea of sin controversial.(I remember that this chapter had been excluded from text books in Pakistan).Russell's views on this subject were unconventional,anyway.
For happiness,Russell stresses the need for having zest for life and developing a wide range of interests including impersonal ones which can release stress.
A good family life is vital,an individual needs love and affection.One needs effort and constructive engagement in one's work.If work is not excessive,even the dullest work is better than idleness.
Another important thing is resignation,not worrying about the things that can't be attained.
Russell even has a remedy for the fear of death,having children,through whom one can live on,in his view.However,I doubt if having children is as unmitigated a blessing as he makes it sound.
These then are Russell's thoughts,which an individual with average fortune may find helpful.
Really bad fortune ? Russell does not talk about that.
March 28, 2008
I was so excited to read this book, because I love Bertrand Russell. I still love Bertrand Russell. It's just too bad that his view of humanity is so narrow-minded in this work. His descriptions of people, of society make you go "whaaaaat?", and while it could be chalked up to the fact that it was written nearly eighty years ago, I think there's more to it. Russell displayed enormous depth and understanding when he wrote "A History of Western Philosophy" a decade later, and I think time really improved his capacity for forgiveness and imagination. The truth is, "The Conquest of Happiness" is a self-righteous book which displays little insight into human behavior. There are phrases which simply made me cringe (colored people are happier by nature? a-buh? women are merely vessels of bottled-up antagonism towards better-dressed members of the gender? thanks, but I'll pass on that analysis). Like I said, I still enjoy a lot of Russell. I think he himself is aware of his faulty reasoning, and you can see that when he says "This issue goes beyond what I can say here" or "I'm loathe to talk like a mystic, but I have to here..." It would have been a better book if he'd paid more attention to those urges. Go ahead and read it because it does tell us a lot about the author's progression as a person, and it does have good insights at points, but I'd recommend Simone Weil or Erich Fromm or Hazrat Khan or Aldous Huxley or Paul Tillich or many others for more fruitful reading (hey Russell! Some women care about more than their clothes. Check out Simone Weil who was fighting the fascists while you were only smoking your pipe and talking about the working-class!) Also, it's really fascinating that he wrote this book when he himself was miserable and needed some money. Should be kept in mind.
May 17, 2018
Cover deki 莽ikolatal谋 莽ilek bile fazlas谋n谋 kurtaramad谋... san谋r谋m ben ki艧isel geli艧im sevmiyorum...
February 21, 2019
The Conquest of Happiness, Bertrand Russell
Bertrand Russell describes the purpose of this book as the putting together of some remarks on the state of happiness which are inspired by common sense, rather than any profound philosophy or deep erudition. It is based on the belief that many people who are unhappy could become happy by well-directed effort.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 乇賵夭 亘蹖爻鬲 賵 賴卮鬲賲 賲丕賴 跇丕賳賵蹖賴 爻丕賱 1974 賲蹖賱丕丿蹖
毓賳賵丕賳: 卮丕賴乇丕賴 禺賵卮亘禺鬲蹖貨 丕孬乇: 乇鬲乇丕賳丿 乇丕爻賱貨 賲鬲乇噩賲: 睾賱丕賲毓賱蹖 賵丨蹖丿賲丕夭賳丿乇丕賳蹖貙 賳卮乇: 鈥徹囏必з嗀� 丕賲蹖乇讴亘蹖乇貙 1348貙 丿乇 279 氐貨 趩丕倬 丿賵賲 1352貨 丿乇 188 氐貨 趩丕倬 丿蹖诏乇: 丕賲蹖乇讴亘蹖乇貙 讴鬲丕亘賴丕蹖 爻蹖賲乇睾貙 趩丕倬 爻賵賲 1355貙 丿乇 188 氐貨 毓賳賵丕賳 丿蹖诏乇: 鬲爻禺蹖乇 禺賵卮亘禺鬲蹖 (鬲爻禺蹖乇 爻毓丕丿鬲)貨 賲賵囟賵毓: 禺賵卮亘禺鬲蹖貙 賲賵賮賯蹖鬲貙 乇丕賴 賵 乇爻賲 夭賳丿诏蹖 - 爻丿賴 20 賲
毓賳賵丕賳: 鬲爻禺蹖乇 禺賵卮亘禺鬲蹖貨 丕孬乇: 亘乇鬲乇丕賳丿 乇丕爻賱貨 賲鬲乇噩賲: 賲賴丿蹖 賯乇丕趩賴 丿丕睾蹖貙 賳卮乇: 鈥徹囏必з嗀� 匕賴賳 丌賵蹖夭: 1378貙 丿乇 賳賴貙 賵 162 氐貨 卮丕亘讴: 9649206906貨
毓賳賵丕賳: 鬲爻禺蹖乇 禺賵卮亘禺鬲蹖貨 丕孬乇: 亘乇鬲乇丕賳丿 乇丕爻賱貨 賲鬲乇噩賲: 賮乇蹖丿賵賳 丨丕噩鬲蹖貙 賳卮乇: 鈥徹囏必з嗀� 讴賱亘賴: 1381貙 丿乇 272 氐貨 卮丕亘讴: 丕蹖讴爻 - 964752515貨
丿乇 亘禺卮 賳禺爻鬲: 賲賵噩亘丕鬲 亘丿亘禺鬲蹖 亘乇乇爻蹖 賲蹖卮賵丿. 丕蹖賳讴賴 毓賱鬲 亘丿亘禺鬲蹖 丕賮乇丕丿 趩蹖爻鬲責 趩胤賵乇 亘丕 乇賯丕亘鬲貙 丨爻丿貙 噩賳賵賳貙 賵 丨爻 诏賳丕賴讴丕乇蹖貙 賲賵噩亘 亘丿亘禺鬲蹖 禺賵丿賲丕賳 乇丕 賮乇丕賴賲 賲蹖丌賵乇蹖賲. 丿乇 亘禺卮 丿賵賲: 亘賴 丕爻亘丕亘 禺賵卮亘禺鬲蹖 賲蹖倬乇丿丕夭賳丿. 丌蹖丕 賴賳賵夭 爻毓丕丿鬲 賯丕亘賱 丨氐賵賱 丕爻鬲責 卮賵賯 賵 賳卮丕胤貙 賲丨亘鬲貙 禺丕賳賵丕丿賴貙 賵 讴丕乇貙 趩诏賵賳賴 亘乇 禺賵卮亘禺鬲蹖 鬲丕孬蹖乇诏匕丕乇 丕爻鬲. 賲鬲乇噩賲 噩賳丕亘 (睾. 賵丨蹖丿賲丕夭賳丿乇丕賳) 賲蹖诏賵蹖賳丿: 丕賲蹖丿賵丕乇賲 丿乇 賲蹖丕賳 丕賳亘賵賴 噩賲毓蹖鬲 亘卮乇蹖貙 讴爻丕賳 亘爻蹖丕乇蹖貙 禺賵丕賴 夭賳 蹖丕 賲乇丿貙 讴賴 诏乇賮鬲丕乇 亘丿亘禺鬲蹖 賴爻鬲賳丿貙 亘蹖 丌賳 讴賴 胤乇賮蹖 丕夭 丌賳 亘乇亘賳丿賳丿貙 亘賴 賵爻蹖賱賴 蹖 乇丕賴 賵 乇賵卮蹖 讴賴 丿乇 丕蹖賳 讴鬲丕亘 亘丕夭賳賲賵丿賴 丕賲貙 丿乇賲丕賳 诏乇賮鬲丕乇蹖 禺賵蹖卮 乇丕 丿乇蹖丕亘賳丿. 亘賴 賳馗乇 賲賳 亘爻丕 讴爻丕賳蹖 讴賴 丕夭 賳毓賲鬲 爻毓丕丿鬲 賲丨乇賵賲賳丿貙 亘乇 丕孬乇 噩賴丿 賵 鬲賱丕卮 倬蹖诏蹖乇 丿乇 倬蹖乇賵蹖 丕夭 賯賵丕毓丿 賲賳丿乇噩 丿乇 丕蹖賳 讴鬲丕亘 禺賵丕賴賳丿 鬲賵丕賳爻鬲 乇丕夭 爻毓丕丿鬲 乇丕 亘丿爻鬲 丌賵乇賳丿. 倬丕蹖丕賳 賳賯賱 丕夭 賲鬲乇噩賲. 亘乇鬲乇丕賳丿 乇丕爻賱貙 賴丿賮 丕夭 賳诏丕乇卮 丕蹖賳 讴鬲丕亘 乇丕 诏乇丿丌賵乇蹖 亘乇禺蹖 丕夭 爻禺賳丕賳 丿乇 賲賵乇丿 卮丕丿賲丕賳蹖 讴賴 丕夭 毓賯賱 爻賱蹖賲 丕賱賴丕賲 诏乇賮鬲賴 卮丿賴 賲蹖丿丕賳賳丿貙 丕蹖卮丕賳 亘丕賵乇 丿丕乇賳丿 讴賴 锟斤拷爻蹖丕乇蹖 丕夭 丕賮乇丕丿 賲蹖鬲賵丕賳賳丿 亘丕 鬲賱丕卮賴丕蹖 賴丿賮賲賳丿 禺賵卮亘禺鬲 卮賵賳丿. 丕. 卮乇亘蹖丕賳蹖
Bertrand Russell describes the purpose of this book as the putting together of some remarks on the state of happiness which are inspired by common sense, rather than any profound philosophy or deep erudition. It is based on the belief that many people who are unhappy could become happy by well-directed effort.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 乇賵夭 亘蹖爻鬲 賵 賴卮鬲賲 賲丕賴 跇丕賳賵蹖賴 爻丕賱 1974 賲蹖賱丕丿蹖
毓賳賵丕賳: 卮丕賴乇丕賴 禺賵卮亘禺鬲蹖貨 丕孬乇: 乇鬲乇丕賳丿 乇丕爻賱貨 賲鬲乇噩賲: 睾賱丕賲毓賱蹖 賵丨蹖丿賲丕夭賳丿乇丕賳蹖貙 賳卮乇: 鈥徹囏必з嗀� 丕賲蹖乇讴亘蹖乇貙 1348貙 丿乇 279 氐貨 趩丕倬 丿賵賲 1352貨 丿乇 188 氐貨 趩丕倬 丿蹖诏乇: 丕賲蹖乇讴亘蹖乇貙 讴鬲丕亘賴丕蹖 爻蹖賲乇睾貙 趩丕倬 爻賵賲 1355貙 丿乇 188 氐貨 毓賳賵丕賳 丿蹖诏乇: 鬲爻禺蹖乇 禺賵卮亘禺鬲蹖 (鬲爻禺蹖乇 爻毓丕丿鬲)貨 賲賵囟賵毓: 禺賵卮亘禺鬲蹖貙 賲賵賮賯蹖鬲貙 乇丕賴 賵 乇爻賲 夭賳丿诏蹖 - 爻丿賴 20 賲
毓賳賵丕賳: 鬲爻禺蹖乇 禺賵卮亘禺鬲蹖貨 丕孬乇: 亘乇鬲乇丕賳丿 乇丕爻賱貨 賲鬲乇噩賲: 賲賴丿蹖 賯乇丕趩賴 丿丕睾蹖貙 賳卮乇: 鈥徹囏必з嗀� 匕賴賳 丌賵蹖夭: 1378貙 丿乇 賳賴貙 賵 162 氐貨 卮丕亘讴: 9649206906貨
毓賳賵丕賳: 鬲爻禺蹖乇 禺賵卮亘禺鬲蹖貨 丕孬乇: 亘乇鬲乇丕賳丿 乇丕爻賱貨 賲鬲乇噩賲: 賮乇蹖丿賵賳 丨丕噩鬲蹖貙 賳卮乇: 鈥徹囏必з嗀� 讴賱亘賴: 1381貙 丿乇 272 氐貨 卮丕亘讴: 丕蹖讴爻 - 964752515貨
丿乇 亘禺卮 賳禺爻鬲: 賲賵噩亘丕鬲 亘丿亘禺鬲蹖 亘乇乇爻蹖 賲蹖卮賵丿. 丕蹖賳讴賴 毓賱鬲 亘丿亘禺鬲蹖 丕賮乇丕丿 趩蹖爻鬲責 趩胤賵乇 亘丕 乇賯丕亘鬲貙 丨爻丿貙 噩賳賵賳貙 賵 丨爻 诏賳丕賴讴丕乇蹖貙 賲賵噩亘 亘丿亘禺鬲蹖 禺賵丿賲丕賳 乇丕 賮乇丕賴賲 賲蹖丌賵乇蹖賲. 丿乇 亘禺卮 丿賵賲: 亘賴 丕爻亘丕亘 禺賵卮亘禺鬲蹖 賲蹖倬乇丿丕夭賳丿. 丌蹖丕 賴賳賵夭 爻毓丕丿鬲 賯丕亘賱 丨氐賵賱 丕爻鬲責 卮賵賯 賵 賳卮丕胤貙 賲丨亘鬲貙 禺丕賳賵丕丿賴貙 賵 讴丕乇貙 趩诏賵賳賴 亘乇 禺賵卮亘禺鬲蹖 鬲丕孬蹖乇诏匕丕乇 丕爻鬲. 賲鬲乇噩賲 噩賳丕亘 (睾. 賵丨蹖丿賲丕夭賳丿乇丕賳) 賲蹖诏賵蹖賳丿: 丕賲蹖丿賵丕乇賲 丿乇 賲蹖丕賳 丕賳亘賵賴 噩賲毓蹖鬲 亘卮乇蹖貙 讴爻丕賳 亘爻蹖丕乇蹖貙 禺賵丕賴 夭賳 蹖丕 賲乇丿貙 讴賴 诏乇賮鬲丕乇 亘丿亘禺鬲蹖 賴爻鬲賳丿貙 亘蹖 丌賳 讴賴 胤乇賮蹖 丕夭 丌賳 亘乇亘賳丿賳丿貙 亘賴 賵爻蹖賱賴 蹖 乇丕賴 賵 乇賵卮蹖 讴賴 丿乇 丕蹖賳 讴鬲丕亘 亘丕夭賳賲賵丿賴 丕賲貙 丿乇賲丕賳 诏乇賮鬲丕乇蹖 禺賵蹖卮 乇丕 丿乇蹖丕亘賳丿. 亘賴 賳馗乇 賲賳 亘爻丕 讴爻丕賳蹖 讴賴 丕夭 賳毓賲鬲 爻毓丕丿鬲 賲丨乇賵賲賳丿貙 亘乇 丕孬乇 噩賴丿 賵 鬲賱丕卮 倬蹖诏蹖乇 丿乇 倬蹖乇賵蹖 丕夭 賯賵丕毓丿 賲賳丿乇噩 丿乇 丕蹖賳 讴鬲丕亘 禺賵丕賴賳丿 鬲賵丕賳爻鬲 乇丕夭 爻毓丕丿鬲 乇丕 亘丿爻鬲 丌賵乇賳丿. 倬丕蹖丕賳 賳賯賱 丕夭 賲鬲乇噩賲. 亘乇鬲乇丕賳丿 乇丕爻賱貙 賴丿賮 丕夭 賳诏丕乇卮 丕蹖賳 讴鬲丕亘 乇丕 诏乇丿丌賵乇蹖 亘乇禺蹖 丕夭 爻禺賳丕賳 丿乇 賲賵乇丿 卮丕丿賲丕賳蹖 讴賴 丕夭 毓賯賱 爻賱蹖賲 丕賱賴丕賲 诏乇賮鬲賴 卮丿賴 賲蹖丿丕賳賳丿貙 丕蹖卮丕賳 亘丕賵乇 丿丕乇賳丿 讴賴 锟斤拷爻蹖丕乇蹖 丕夭 丕賮乇丕丿 賲蹖鬲賵丕賳賳丿 亘丕 鬲賱丕卮賴丕蹖 賴丿賮賲賳丿 禺賵卮亘禺鬲 卮賵賳丿. 丕. 卮乇亘蹖丕賳蹖
December 5, 2023
I first read its second-hand hardcover (1930) bought at the National Book Fair XXXVI in Bangkok in 2008 and found Russell's views on happiness practical and witty. Russell famously wrote so clearly and contributively to the world that he was awarded the Nobel Prize in literature in 1950 (another similar case is, I think, Sir Winston Churchill), therefore, his writing style is still worth studying and applying in one's narration.
Let me show you some interesting quotes from this book published by Routledge (2006):
No one is surprised to find an eminent general or admiral poor; indeed poverty in such circumstances is, in a sense, itself an honor. (p. 30)
A certain power of enduring boredom is therefore essential to a happy life, and is more of the things that ought to be taught to the young. (p. 39)
Whoever wishes to increase human happiness must wish to increase admiration and to diminish envy. (p. 56)
The secret of happiness is this: let your interests be as wide as possible, and let your reactions to the things and persons that interest you be as far as possible friendly rather than hostile. (p. 109)
Find one to read and you will understand why this book is still inspiring from one of the eminent philosophers in the 20th century.
Let me show you some interesting quotes from this book published by Routledge (2006):
No one is surprised to find an eminent general or admiral poor; indeed poverty in such circumstances is, in a sense, itself an honor. (p. 30)
A certain power of enduring boredom is therefore essential to a happy life, and is more of the things that ought to be taught to the young. (p. 39)
Whoever wishes to increase human happiness must wish to increase admiration and to diminish envy. (p. 56)
The secret of happiness is this: let your interests be as wide as possible, and let your reactions to the things and persons that interest you be as far as possible friendly rather than hostile. (p. 109)
Find one to read and you will understand why this book is still inspiring from one of the eminent philosophers in the 20th century.
December 17, 2010
One should respect public opinion insofar as is necessary to avoid starvation and keep out of prison, but anything that goes beyond this is voluntary submission to an unnecessary tyranny.
Bertrand Russel, cheery scientist and one of the greatest minds and personalities of the era, explains his take on human happiness and what keeps most of us from it most of the time. He explains this from a purely rational and non-theistic perspective, taking nothing for granted. This is NOT a self-help book, but rather a survey of the helpful and unhelpful aspects Russel sees in human nature and modern culture, and suggestions on how one might cope with it. It's written by a British gentleman in the 1920's, so the language is a bit stilted, and his mention of things like the Servant Problem might fall on deaf ears to the modern reader, but this book is full of gems.
Bertrand Russel, cheery scientist and one of the greatest minds and personalities of the era, explains his take on human happiness and what keeps most of us from it most of the time. He explains this from a purely rational and non-theistic perspective, taking nothing for granted. This is NOT a self-help book, but rather a survey of the helpful and unhelpful aspects Russel sees in human nature and modern culture, and suggestions on how one might cope with it. It's written by a British gentleman in the 1920's, so the language is a bit stilted, and his mention of things like the Servant Problem might fall on deaf ears to the modern reader, but this book is full of gems.
April 13, 2019
Auto-ajuda e similares 茅 um g茅nero de literatura que n茫o me interessa, nem sequer acredito que tenha utilidade seja para quem for. Aqueles que, como eu, "n茫o nasceram para sofrer", instintivamente, procuram o que 茅 bom e fogem do que 茅 mau, dedicando mais tempo a rir do que a chorar porque, tal como 茅 imposs铆vel espirrar de olhos abertos, tamb茅m o 茅 ser infeliz a gargalhar. Para os "arrependidos de ter nascido" n茫o h谩 truques ou conselhos que lhes cure a amargura. Convicta desta minha teoria da treta, n茫o faz sentido ter lido um livro que "ensina" a ser feliz. A raz茫o 茅 simples e tola: ler Bertrand Russell porque foi galardoado com um Nobel.
E gostei apesar de, v谩rias vezes, ter ficado de "cara 脿 banda" por um homem com tanta sabedoria dizer tamanhas parvo铆ces quando se refere 脿s mulheres. Como, por exemplo, esta:
uma mulher bonita e de feitio indolente, se consegue casar com um homem rico que n茫o seja muito exigente e se depois do casamento n茫o engordar muito, pode igualmente gozar de um certo conforto descuidado, desde que tenha sorte com os filhos.
Ou seja, para uma mulher ser feliz basta ser bonita, mansinha, ca莽ar um rica莽o que n茫o a mace, manter-se magra e ter bons filhos.
Alguns dos temas desenvolvidos por Russell para que os homens possam alcan莽ar uma vida feliz e maravilhosa:
I - As Causas da Infelicidade
a) o esp铆rito de competi莽茫o
b) o aborrecimento e a agita莽茫o
c) a fadiga
d) a inveja
e) o sentimento de culpa
f) a mania da persegui莽茫o
g) o medo da opini茫o p煤blica
II - As Causas da Felicidade
a) o gosto de viver
b) a afei莽茫o
c) a fam铆lia
d) o trabalho
e) os interesses pessoais
f) esfor莽o e resigna莽茫o
_____________
Pr茅mio Nobel da Literatura 1950
Bertrand Russell nasceu no Reino Unido em 18 de maio de 1872 e morreu no Reino Unido em 2 de fevereiro de 1970.
Foi matem谩tico e fil贸sofo. Em v谩rios momentos na sua vida, considerou-se liberal, socialista e pacifista. Mas tamb茅m admitiu que nunca foi nenhuma dessas coisas em um sentido profundo.
E gostei apesar de, v谩rias vezes, ter ficado de "cara 脿 banda" por um homem com tanta sabedoria dizer tamanhas parvo铆ces quando se refere 脿s mulheres. Como, por exemplo, esta:
uma mulher bonita e de feitio indolente, se consegue casar com um homem rico que n茫o seja muito exigente e se depois do casamento n茫o engordar muito, pode igualmente gozar de um certo conforto descuidado, desde que tenha sorte com os filhos.
Ou seja, para uma mulher ser feliz basta ser bonita, mansinha, ca莽ar um rica莽o que n茫o a mace, manter-se magra e ter bons filhos.
Alguns dos temas desenvolvidos por Russell para que os homens possam alcan莽ar uma vida feliz e maravilhosa:
I - As Causas da Infelicidade
a) o esp铆rito de competi莽茫o
b) o aborrecimento e a agita莽茫o
c) a fadiga
d) a inveja
e) o sentimento de culpa
f) a mania da persegui莽茫o
g) o medo da opini茫o p煤blica
II - As Causas da Felicidade
a) o gosto de viver
b) a afei莽茫o
c) a fam铆lia
d) o trabalho
e) os interesses pessoais
f) esfor莽o e resigna莽茫o
_____________
Pr茅mio Nobel da Literatura 1950
Bertrand Russell nasceu no Reino Unido em 18 de maio de 1872 e morreu no Reino Unido em 2 de fevereiro de 1970.
Foi matem谩tico e fil贸sofo. Em v谩rios momentos na sua vida, considerou-se liberal, socialista e pacifista. Mas tamb茅m admitiu que nunca foi nenhuma dessas coisas em um sentido profundo.
August 3, 2021
袧褟泻芯懈 薪械褖邪 芯褌 泻薪懈谐邪褌邪 薪褟屑邪 泻邪泻 写邪 褋邪 邪泻褌褍邪谢薪懈 蟹邪 薪邪褕械褌芯 胁褉械屑械, 胁褋械 锌邪泻 泻薪懈谐邪褌邪 械 锌懈褋邪薪邪 锌褉械蟹 1930 谐. 懈 褋芯褑懈邪谢薪懈褟褌 懈 锌芯谢懈褌懈褔械褋泻懈 泻芯薪褌械泻褋褌 械 斜懈谢 褋褗胁褋械屑 写褉褍谐, 薪芯 泻邪褌芯 褑褟谢芯 褋懈 懈蟹胁邪写懈褏 写芯褋褌邪 锌芯谢械蟹薪懈 懈 锌褉邪泻褌懈褔械褋泻懈 锌褉懈谢芯卸懈屑懈 褋褗胁械褌懈. 袙褋懈褔泻懈 褌械 褋械 胁褗褉褌褟褌 芯泻芯谢芯 芯褋薪芯胁薪邪褌邪 褌械蟹邪 薪邪 袪褗褋械谢, 褔械 褌胁褗褉写械 褋械斜械褑械薪褌褉懈褉邪薪懈褟褌 懈 褋邪屑芯胁谐谢褗斜械薪 褔芯胁械泻 薪褟屑邪 泻邪泻 写邪 褋械 褔褍胁褋褌胁邪 褖邪褋褌谢懈胁 懈 褍写芯胁谢械褌胁芯褉械薪; 褔械 懈薪褌械褉械褋褗褌 薪懈 褌褉褟斜胁邪 写邪 械 薪邪褋芯褔械薪 懈蟹胁褗薪 薪邪褋 褋邪屑懈褌械 泻褗屑 褕懈褉芯泻 泻褉褗谐 芯褌 写械泄薪芯褋褌懈 懈 褌械屑懈, 泻芯懈褌芯 写邪 褋邪 薪邪褕邪 芯锌芯褉邪 胁 褌褉褍写薪懈 屑芯屑械薪褌懈 懈 泻芯懈褌芯 写邪 薪懈 写邪胁邪褌 褍褋械褖邪薪械 蟹邪 褋屑懈褋褗谢. 袦薪芯谐芯 屑懈 褋械 锌芯薪褉邪胁懈 谐谢邪胁邪褌邪 蟹邪 "袘邪泄褉芯薪芯胁芯褌芯 薪械褖邪褋褌懈械" 懈 懈蟹胁械写械薪邪褌邪 懈写械褟 蟹邪 褌芯胁邪, 褔械 懈薪褌械谢械泻褌褍邪谢褑懈褌械 褋械 谐芯褉写械褟褌 褋褗褋 褋胁芯械褌芯 薪械褖邪褋褌懈械 懈 锌褉械蟹懈褉邪褌 锌褉芯褋褌懈褌械 褉邪写芯褋褌懈 薪邪 芯泻芯谢薪懈褌械. :) 袩褉懈蟹薪邪胁邪屑, 褔械 褔械褋褌芯 蟹邪谢懈褌邪屑 懈 邪蟹 泻褗屑 薪械褖芯 锌芯写芯斜薪芯 (薪械 褔械 褋褗屑 懈薪褌械谢械泻褌褍邪谢械褑, 褉邪蟹斜懈褉邪 褋械).
袣邪褌芯 褑褟谢芯 懈薪褌械褉械褋薪芯 懈 薪械薪邪褌芯胁邪褉胁邪褖芯 褔械褌懈胁芯, 泻芯械褌芯 锌褉械锌芯褉褗褔胁邪屑.
袣邪褌芯 褑褟谢芯 懈薪褌械褉械褋薪芯 懈 薪械薪邪褌芯胁邪褉胁邪褖芯 褔械褌懈胁芯, 泻芯械褌芯 锌褉械锌芯褉褗褔胁邪屑.
February 5, 2021
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. 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鈥攕uch as the acquisition of indubitable knowledge about something or other鈥攁s essentially unattainable.
Jan 10, 21
Jan 10, 21
July 17, 2020
In this little book, philosopher Bertrand Russell aimed at bringing across a very important message to the general public: happiness is both attainable and socially beneficial. Since it鈥檚 a book aimed at the general public, it鈥檚 not a tightly-knit philosophical discussion (although even these are a pleasure to read in the case of Russell). So, don鈥檛 expect to find any academic distinctions or clear definitions. Yet, since Russell was versed in mathematics, philosophy and science, he draws heavily from scientific insights 鈥� for example, on education of the young, etc.
The main thesis of the book is basically Spinoza-for-laypeople. Spinoza claimed that happiness lies in the realization of both your own cosmic insignificance and your fundamental unity with the universe. Russell holds a similar view: a happy life is the life of someone who is affectionately occupied with people and things. Or, in more philosophical jargon 鈥� happiness is a subject that is occupied with objects. This is an important claim, since it immediately does away with all the self-help guru鈥檚, myth, self-deception and religion. A subject should not be occupied with itself 鈥� this is the road to an unhappy life.
Actually, self-absorption is the main cause of unhappiness. It comes in many forms and guises, ranging from sense of sin to self-aggrandizement, and from self-destruction to inferiority complex. What all these states of unhappiness have in common is a sickly obsession of the individual with himself. Yet, Russell acknowledges modern living is offering us many more potential environmental triggers to cause unhappiness, compared to earlier times. This is because most people are not born rich, are not especially gifted, and are not equipped with a natural inclination towards happiness.
For most of us, happiness is a conquest. That is, we have to put in effort, sometimes years, to be a happy person. This is because, happiness is both the product of environmental and intellectual causes. Although Russell only treats the latter, he does recognizes (and sometimes touches on) social factors such as economic despair, institutions such as marriage and religion, and threats stemming from political causes. The key is to be aware at all times of what is in your sphere of control and what not, and to learn not to intellectualize the things that are out of your reach. Even the things in your control should not be related to self in overabundance 鈥� it is important to make the best decisions and this requires some rumination, yet once decided we should only learn from the consequences and not fret on them.
Most unhappy people are unhappy as the result of escapism. If they鈥檙e not suffering from any psychopathology, some bad things happened to them, and in response to this they retreated inward. In short: unhappy people have closed themselves off from the world. This introversion can manifest itself in pure hate (towards humanity, towards the universe, whatnot), self-destruction (through alcohol and drugs, for example), self-aggrandizement (dominating others, viewing them as means, not ends), feelings of inferiority, etc. Most of these types of introversion lead to vicious cycles of self-destruction: the person suffering feelings of despair and inferiority seeks to escape these thoughts by stopping thought altogether, for example through the use of alcohol. This, then, leads to even worse feelings of self, leading to more hate towards the world and more escapism.
"The man in whom one desire runs to excess at the expense of all others is usually a man with some deepseated trouble, who is seeking escape from a specter. In the case of the dipsomaniac this is obvious: men drink in order to forget. If they had no specters in their lives, they would not find drunkenness more agreeable than sobriety. As the legendary Chinaman said: 鈥淢e no drinkee for drinkee, me drinkee for drunkee.鈥� This is typical of all excessive and one-sided passions. It is not pleasure in the object itself that is sought, but oblivion."
The treatment in all of these situations is twofold. First, one should occupy oneself with some objects and parallel to diagnose oneself, to get to the truth about oneself and face this pain. Next, one should keep aiming at objects outside oneself and parallel to this steadily, consciously, eliminate these pains. This last is done through putting the painful things in perspective, for example by reading books on history or astronomy; or by relating them to other, less painful events, preferable related to other persons. In other words: one should learn to realize that his or her problems are insignificant in the grand scheme of things, and this is done through consciously overriding the thought-patterns that have been laid down in the unconscious over the years. The most important point: this takes time and effort, and should not be done on purpose but always parallel to objective aims 鈥� a new hobby, a new relation, etc.
I have stated Russell鈥檚 thesis of 鈥榗onquering happiness鈥� mostly in negative terms, since this resonates more with my own current situation. His treatment of causes that make for unhappy living hit home harder than his treatment of causes that make for happy living. It鈥檚 also the first part of the book, so perhaps it鈥檚 a combination of both. And lastly, it is 鈥� as Russell himself claims (who was in his youth not the most happiest one himself) 鈥� perhaps the most important side of the thesis because modern society offers so many causes of unhappiness and despair and simultaneously so many routes of escape.
But it is, of course, much more helpful to state in positive terms what Russell proposes. A happy life is a life in which one is affectionately involved with persons and things. Sincerely loving others, especially partner and family, sincerely pursuing your (irrelevant!) interests and hobby鈥檚, having a job that offers you a platform to hone your skills and improve yourself, and, perhaps most importantly, sincerely not being occupied with yourself. Of course, there are the (usual) necessary requirements: food, drink, shelter, etc. but these are mostly the products of the causes that make for a happy life. Zest in everything you do is key; to be happy, one has to be a 鈥渃itizen of the universe鈥�.
The book is one of the most profound works I鈥檝e read by Russell. The reason is its sheer simplicity 鈥� which is a beautiful thing to experience and also (I imagine) one of the hardest things to create as an author. The main thing I take away from this book is the need for brutally honest self-diagnosis 鈥� that is, viewing current unhappiness as the result of underlying causes, and investigating these causes and the events that triggered them. Although this sounds like an algorithm for psychoanalysis of the self, it really isn鈥檛. It鈥檚 applying reason to your own life. For example, I am prone to feelings of self-pity, self-destruction, and in general feeling a lack of being part of the world. This leads to a lack of zest (i.e. losing all interest in worldly things), never-ending rumination, escapism (e.g. binge-watching tv series), and whatnot. Through reading Russell, I realize how self-obsessed I鈥檝e become over the past couple of years, and how this keeps me unhappy 鈥� only strengthening the feedback-loop. The trick, for me, is (1) through learning how I am keeping myself unhappy through these negative affections, gradually overriding these unconscious psychological patterns; and (2) to reflect on who I am as person (in the sense of what I value in life and what interests me), and subsequently start pursuing more reciprocal relations with people and more genuine interests.
I didn鈥檛 read this work with the aim of improving my own life 鈥� I reject self-help books 鈥� but the common sense underlying Russell鈥檚 claims is so obvious and resonates to such a degree, that this little book inspired me to start making a turn in life. For this, I鈥檓 grateful to Bertrand Russell 鈥� without knowing him, I imagine him as one of the most likeable and charming people I鈥檝e read.
"Happiness is not, except in very rare cases, something that drops into the mouth, like a ripe fruit, by the mere operation of fortunate circumstances. That is why I have called this book 鈥淭he Conquest of Happiness.鈥� For in a world so full of avoidable and unavoidable misfortunes, of illness and psychological tangles, of struggle and poverty and ill will, the man or woman who is to be happy must find ways of coping with the multitudinous causes of unhappiness by which each individual is assailed."
The main thesis of the book is basically Spinoza-for-laypeople. Spinoza claimed that happiness lies in the realization of both your own cosmic insignificance and your fundamental unity with the universe. Russell holds a similar view: a happy life is the life of someone who is affectionately occupied with people and things. Or, in more philosophical jargon 鈥� happiness is a subject that is occupied with objects. This is an important claim, since it immediately does away with all the self-help guru鈥檚, myth, self-deception and religion. A subject should not be occupied with itself 鈥� this is the road to an unhappy life.
Actually, self-absorption is the main cause of unhappiness. It comes in many forms and guises, ranging from sense of sin to self-aggrandizement, and from self-destruction to inferiority complex. What all these states of unhappiness have in common is a sickly obsession of the individual with himself. Yet, Russell acknowledges modern living is offering us many more potential environmental triggers to cause unhappiness, compared to earlier times. This is because most people are not born rich, are not especially gifted, and are not equipped with a natural inclination towards happiness.
For most of us, happiness is a conquest. That is, we have to put in effort, sometimes years, to be a happy person. This is because, happiness is both the product of environmental and intellectual causes. Although Russell only treats the latter, he does recognizes (and sometimes touches on) social factors such as economic despair, institutions such as marriage and religion, and threats stemming from political causes. The key is to be aware at all times of what is in your sphere of control and what not, and to learn not to intellectualize the things that are out of your reach. Even the things in your control should not be related to self in overabundance 鈥� it is important to make the best decisions and this requires some rumination, yet once decided we should only learn from the consequences and not fret on them.
Most unhappy people are unhappy as the result of escapism. If they鈥檙e not suffering from any psychopathology, some bad things happened to them, and in response to this they retreated inward. In short: unhappy people have closed themselves off from the world. This introversion can manifest itself in pure hate (towards humanity, towards the universe, whatnot), self-destruction (through alcohol and drugs, for example), self-aggrandizement (dominating others, viewing them as means, not ends), feelings of inferiority, etc. Most of these types of introversion lead to vicious cycles of self-destruction: the person suffering feelings of despair and inferiority seeks to escape these thoughts by stopping thought altogether, for example through the use of alcohol. This, then, leads to even worse feelings of self, leading to more hate towards the world and more escapism.
"The man in whom one desire runs to excess at the expense of all others is usually a man with some deepseated trouble, who is seeking escape from a specter. In the case of the dipsomaniac this is obvious: men drink in order to forget. If they had no specters in their lives, they would not find drunkenness more agreeable than sobriety. As the legendary Chinaman said: 鈥淢e no drinkee for drinkee, me drinkee for drunkee.鈥� This is typical of all excessive and one-sided passions. It is not pleasure in the object itself that is sought, but oblivion."
The treatment in all of these situations is twofold. First, one should occupy oneself with some objects and parallel to diagnose oneself, to get to the truth about oneself and face this pain. Next, one should keep aiming at objects outside oneself and parallel to this steadily, consciously, eliminate these pains. This last is done through putting the painful things in perspective, for example by reading books on history or astronomy; or by relating them to other, less painful events, preferable related to other persons. In other words: one should learn to realize that his or her problems are insignificant in the grand scheme of things, and this is done through consciously overriding the thought-patterns that have been laid down in the unconscious over the years. The most important point: this takes time and effort, and should not be done on purpose but always parallel to objective aims 鈥� a new hobby, a new relation, etc.
I have stated Russell鈥檚 thesis of 鈥榗onquering happiness鈥� mostly in negative terms, since this resonates more with my own current situation. His treatment of causes that make for unhappy living hit home harder than his treatment of causes that make for happy living. It鈥檚 also the first part of the book, so perhaps it鈥檚 a combination of both. And lastly, it is 鈥� as Russell himself claims (who was in his youth not the most happiest one himself) 鈥� perhaps the most important side of the thesis because modern society offers so many causes of unhappiness and despair and simultaneously so many routes of escape.
But it is, of course, much more helpful to state in positive terms what Russell proposes. A happy life is a life in which one is affectionately involved with persons and things. Sincerely loving others, especially partner and family, sincerely pursuing your (irrelevant!) interests and hobby鈥檚, having a job that offers you a platform to hone your skills and improve yourself, and, perhaps most importantly, sincerely not being occupied with yourself. Of course, there are the (usual) necessary requirements: food, drink, shelter, etc. but these are mostly the products of the causes that make for a happy life. Zest in everything you do is key; to be happy, one has to be a 鈥渃itizen of the universe鈥�.
The book is one of the most profound works I鈥檝e read by Russell. The reason is its sheer simplicity 鈥� which is a beautiful thing to experience and also (I imagine) one of the hardest things to create as an author. The main thing I take away from this book is the need for brutally honest self-diagnosis 鈥� that is, viewing current unhappiness as the result of underlying causes, and investigating these causes and the events that triggered them. Although this sounds like an algorithm for psychoanalysis of the self, it really isn鈥檛. It鈥檚 applying reason to your own life. For example, I am prone to feelings of self-pity, self-destruction, and in general feeling a lack of being part of the world. This leads to a lack of zest (i.e. losing all interest in worldly things), never-ending rumination, escapism (e.g. binge-watching tv series), and whatnot. Through reading Russell, I realize how self-obsessed I鈥檝e become over the past couple of years, and how this keeps me unhappy 鈥� only strengthening the feedback-loop. The trick, for me, is (1) through learning how I am keeping myself unhappy through these negative affections, gradually overriding these unconscious psychological patterns; and (2) to reflect on who I am as person (in the sense of what I value in life and what interests me), and subsequently start pursuing more reciprocal relations with people and more genuine interests.
I didn鈥檛 read this work with the aim of improving my own life 鈥� I reject self-help books 鈥� but the common sense underlying Russell鈥檚 claims is so obvious and resonates to such a degree, that this little book inspired me to start making a turn in life. For this, I鈥檓 grateful to Bertrand Russell 鈥� without knowing him, I imagine him as one of the most likeable and charming people I鈥檝e read.
"Happiness is not, except in very rare cases, something that drops into the mouth, like a ripe fruit, by the mere operation of fortunate circumstances. That is why I have called this book 鈥淭he Conquest of Happiness.鈥� For in a world so full of avoidable and unavoidable misfortunes, of illness and psychological tangles, of struggle and poverty and ill will, the man or woman who is to be happy must find ways of coping with the multitudinous causes of unhappiness by which each individual is assailed."
December 15, 2012
廿賳 賰賳鬲 鬲賰乇賴 _賲孬賱賷_ 丕賱賰購鬲亘 丕賱賲購爻賲丕丞 禺胤兀 賸 賰鬲亘 丕賱鬲賳賲賷丞 丕賱亘卮乇賷丞 毓賱賶 卮丕賰賱丞 "毓卮乇丞購 賲賮丕鬲賷丨 賱賱爻毓丕丿丞". 廿賳鬲 賰賳鬲 賱丕 鬲賯丿乇購 _賲孬賱賷 兀賷囟賸丕_ 毓賱賶 丕賱丿乇丕爻丞 丕賱賲購鬲禺氐氐丞 丕賱亘丨鬲丞 賱賱爻毓丕丿丞 賲賳 丕賱噩丕賳亘 丕賱賮賱爻賮賷 賵丕賱賳賮爻賷 賵丕賱廿噩鬲賲丕毓賷 兀賷囟賸丕 .. 賮賱丕 鬲鬲乇丿丿 賱丨馗丞 賮賷 賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘 丕賱乇丕卅毓 :)
July 25, 2018
鈥漁mul fericit este acela care tr膬ie艧te 卯n mod obiectiv, cu sentimentele ne卯nc膬tu艧ate 艧i cu interese largi, omul care-艧i ob牛ine fericirea prin aceste interese 艧i afecte 艧i prin faptul c膬, la r芒ndul lor, aceste interese 艧i afecte fac din el un obiect de interes 艧i afec牛iune pentru mul牛i al牛ii. Faptul de a fi iubit este o puternic膬 surs膬 de fericire, dar nu omul care solicit膬 iubire este cel c膬ruia aceasta i se d膬ruie. 脦n general vorbind, omul care beneficiaz膬 de iubire este acela艧i cu omul care o d膬ruie. Este 卯ns膬 inutil s膬 卯ncerci s膬 oferi iubire din calcul, 卯n felul 卯n care po牛i s膬 卯mprumu牛i cuiva bani cu dob芒nd膬, deoarece o iubire calculat膬 este lipsit膬 de autenticitate, 艧i destinatarul simte acest lucru.鈥�
March 20, 2017
Russell sus牛ine c膬 al societ膬牛ii cheag aduce nefericirea omului. Spun "societate" 卯n sens de civiliza牛ie, adic膬 ansamblul normelor care impun buna ei desf膬艧urare 艧i care, adesea, ciop芒r牛esc din libertatea metafizic膬 a omului (m膬 refer nu la libiertatea social膬, ci la acea libertate subiectiv膬 de care vorbea Hayek). 脦n acest sens, motto-ul, citat din Walt Whitman, este sugestiv:
Cred c膬 m-a艧 卯ntoarce s膬 tr膬iesc cu animalele,
Sunt at芒t de placide 艧i sigure de sine,
Stau 艧i m膬 uit la ele 卯ndelung.
Ele n-艧i ies din fire 艧i nu se pl芒ng de soarta lor,
Nu cunosc nop牛ile albe de veghe 艧i lacrimi pentru p膬catele lor,
Nu-mi fac grea牛膬 discut芒nd despre datoria lor fa牛膬 de Dumnezeu,
nici unul nu-i nemul牛umit,nici unul nu-i apucat de patim膬 propriet膬牛ii,
Nici unul nu-ngenuncheaza 卯naintea celuilalt,
Nici 卯naintea vreunui str膬mo艧 care a tr膬it cu mii de ani 卯n urm膬,
Nici unul pe fa牛膬 p膬m芒ntului nu este respectabil sau mizerabil.
De asemenea, cartea nu are o terminologie filosofic膬 de factur膬 academic膬 艧i, prin urmare, poate fi lesne citit膬.
I-a c膬zut o stelu牛a din pricina preciziei matematice 艧i a stereotipiei (care nu se 卯mpac膬 niciodat膬 cu filosofia analitic膬, fie ea abordat膬 chiar 艧i la nivel pueril)...
Cred c膬 m-a艧 卯ntoarce s膬 tr膬iesc cu animalele,
Sunt at芒t de placide 艧i sigure de sine,
Stau 艧i m膬 uit la ele 卯ndelung.
Ele n-艧i ies din fire 艧i nu se pl芒ng de soarta lor,
Nu cunosc nop牛ile albe de veghe 艧i lacrimi pentru p膬catele lor,
Nu-mi fac grea牛膬 discut芒nd despre datoria lor fa牛膬 de Dumnezeu,
nici unul nu-i nemul牛umit,nici unul nu-i apucat de patim膬 propriet膬牛ii,
Nici unul nu-ngenuncheaza 卯naintea celuilalt,
Nici 卯naintea vreunui str膬mo艧 care a tr膬it cu mii de ani 卯n urm膬,
Nici unul pe fa牛膬 p膬m芒ntului nu este respectabil sau mizerabil.
De asemenea, cartea nu are o terminologie filosofic膬 de factur膬 academic膬 艧i, prin urmare, poate fi lesne citit膬.
I-a c膬zut o stelu牛a din pricina preciziei matematice 艧i a stereotipiei (care nu se 卯mpac膬 niciodat膬 cu filosofia analitic膬, fie ea abordat膬 chiar 艧i la nivel pueril)...
February 18, 2023
Rese帽a en mi canal:
December 9, 2013
I had to keep in mind that this book was written in 1930 by man who lived within the confines of the privileged class of white privilege. If I hadn't kept that in mind the racism and sexism would have made this book intolerable. I had to grit my teeth and move along at times.
I'm not sure Russell could write this book today, even without the racism/sexism. It would probaly be better suited in 2013 to a blog than a book. He goes through all the of the reasons he sees for unhappiness and then through all the causes of happiness. He never backs up any of his ideas with any real data...he just throws out generalizations. The reader is expected to take his word for it.
And yet...in each chapter he hits on truth. Take this for example: "Each of us is in the world for no very long time, and within the few years of his life has to acquire whatever he is to know of this strange planet and its place in the universe. To ignore our oppotunities for knowledge, imperfect as they are, is like going to the theater and not listening to the play. The world is full things that are tragic or comic, heroic or bizarre or surprising, and those who fail to become interested in the spectacle that it offers are forgoing one of the privileges that life has to offer." Yes!
I saw so many people I know in the pages of this book, both good and bad. His insight into the human psyche is remarkable. I'm not sure if I learned anything new...but it certainly helped give voice to ideas about living a happy life that I already know. It's a interesting read...but I would hesitate before recommending it to anyone.
I'm not sure Russell could write this book today, even without the racism/sexism. It would probaly be better suited in 2013 to a blog than a book. He goes through all the of the reasons he sees for unhappiness and then through all the causes of happiness. He never backs up any of his ideas with any real data...he just throws out generalizations. The reader is expected to take his word for it.
And yet...in each chapter he hits on truth. Take this for example: "Each of us is in the world for no very long time, and within the few years of his life has to acquire whatever he is to know of this strange planet and its place in the universe. To ignore our oppotunities for knowledge, imperfect as they are, is like going to the theater and not listening to the play. The world is full things that are tragic or comic, heroic or bizarre or surprising, and those who fail to become interested in the spectacle that it offers are forgoing one of the privileges that life has to offer." Yes!
I saw so many people I know in the pages of this book, both good and bad. His insight into the human psyche is remarkable. I'm not sure if I learned anything new...but it certainly helped give voice to ideas about living a happy life that I already know. It's a interesting read...but I would hesitate before recommending it to anyone.
September 10, 2016
Kitaptan notlar:
- Hi莽bir insan谋n g眉c眉 s谋n谋rs谋z olamayaca臒谋 i莽in, doyumsuz olanlar eninde sonunda a艧amayacaklar谋 engellerle kar艧谋la艧acaklard谋r.
- 脰l莽眉l眉 g眉莽, mutlulu臒u artt谋rabilir, ama ama莽 olarak benimsenirse, d谋艧谋m谋zda olmasa bile i莽imizde mutlaka felakete yol a莽ar.
- Ak谋ll谋 adam, ko艧ullar谋 elverdi臒ince mutlu olur ve evreni anlamaya 莽al谋艧谋rken ac谋 duymaya ba艧lad谋臒谋 noktada, ba艧ka d眉艧眉ncelere ge莽er.
- G眉zel 艧eylerin tad谋n谋 sevdi臒inin yan谋nda tatmam谋艧 birisi, onlardaki b眉y眉leyici g眉c眉 tam olarak anlayamaz.
- Bir ki艧i, ba艧ar谋y谋 istemekle kalmay谋p, b眉t眉n benli臒iyle ba艧ar谋n谋n pe艧inden ko艧man谋n 枚dev oldu臒una inand谋臒谋 ve b枚yle yapmayan谋 zavall谋 bir yarat谋k olarak g枚rd眉臒眉 s眉rece, hayat谋, mutluluk veremeyecek derecede yo臒un ve tedirgin olacakt谋r.
- Benim sav谋m 艧u ki, ba艧ar谋 mutlulu臒un sadece bir 枚臒esidir ve e臒er di臒er 枚臒elerin tamam谋n谋n feda edilmesi pahas谋na elde edilmi艧se, 莽ok pahal谋ya mal olmu艧 demektir.
- Rekabet, yaln谋z 莽al谋艧may谋 de臒il, e臒lenceyi de zehir eder. Sinirler i莽in yat谋艧t谋r谋c谋 olan sakin oyalanmalar can s谋k谋c谋 e臒lenceler gibi g枚r眉n眉r. Durmadan artan bir h谋z ve hareket zorunlulu臒u ortaya 莽谋kar ki, bunun da sonu uyu艧turucu kullanmak ve ani 莽枚k眉艧t眉r.
- Modern 艧ehir halk谋n谋n 莽ekti臒i can s谋k谋nt谋s谋, do臒adan uzak kal谋艧谋ndan kaynaklan谋r.
- Mutlu bir ya艧am, sakin bir ya艧amla m眉mk眉n olur, 莽眉nk眉 ger莽ek ho艧nutluk, ancak sakin bir ortamda ye艧erebilir.
- Ak谋ll谋 insan, sorunlar谋n谋 gerekti臒i zaman d眉艧眉n眉r; ba艧ka zamanlarda ise ba艧ka 艧eyler d眉艧眉n眉r; gece hi莽bir 艧ey d眉艧眉nmez.
- Eskiden insanlar sadece kom艧ular谋n谋 莽ekemezlerdi, 莽眉nk眉 ba艧kalar谋 hakk谋nda pek az bilgileri olurdu. Bug眉n ise, ileti艧im olanaklar谋n谋n artmas谋 nedeniyle hi莽 tan谋mad谋klar谋 insanlar hakk谋nda bile genel olarak 莽ok 艧ey biliyorlar.
- Halk kendi d眉艧眉ncesine ayk谋r谋 davrananlardan 莽ok, kendisinden korkanlara zorbal谋k yapar.
- Halk bir resmi ya da 艧iiri anlamad谋臒谋 zaman, o eserin k枚t眉 oldu臒unu d眉艧眉n眉r. G枚recelik kuram谋n谋 anlamad谋臒谋 zamansa, hakl谋 olarak, bu i艧i anlamaya 枚臒reniminin yetmedi臒i sonucuna var谋r. Bu y眉zden, Einstein sayg谋 g枚r眉rken baz谋 b眉y眉k ressamlar tavan aralar谋nda so臒uktan titrer ve Einstein mutlu, ressamlarda mutsuz olur.
- Mutluluk her 艧eyden 莽ok, insanlara ve 莽evreye dost莽a ilgi duymaya dayan谋r.
* Kitab谋n yar谋s谋n谋n alt谋n谋 莽izdim resmen. Bu c眉mleler en sevdiklerimdi daha fazla var asl谋nda ama yeter yani. 陌ngiliz d眉艧眉n眉r Russel ortaya 莽ok g眉zel bir eser 莽谋karm谋艧 ama sanki ders kitab谋 gibi ele alm谋艧. Kitap mutsuzlu臒un nedenleri ve insanlar neden mutsuz olurlar ba艧l谋臒谋 alt谋nda 2 b枚l眉mden olu艧maktad谋r. 陌lk b枚l眉m gayet g眉ze, a莽谋klay谋c谋, 枚rneklerle peki艧tirerek gitti ana ikinci b枚l眉mde kopukluklar ya艧ad谋m. Ya da benim ilgimi pek 莽ekmedi okurken s谋k谋ld谋m diyebilirim. Ama yinede 86 sene 枚nceki yaz谋lan bir kitab谋n g眉n眉m眉ze bu kadar benzer olmas谋 beni derinden etkiledi. Ne varsa eskilerde var.
* Herkese bol okumal谋 geceler :)
- Hi莽bir insan谋n g眉c眉 s谋n谋rs谋z olamayaca臒谋 i莽in, doyumsuz olanlar eninde sonunda a艧amayacaklar谋 engellerle kar艧谋la艧acaklard谋r.
- 脰l莽眉l眉 g眉莽, mutlulu臒u artt谋rabilir, ama ama莽 olarak benimsenirse, d谋艧谋m谋zda olmasa bile i莽imizde mutlaka felakete yol a莽ar.
- Ak谋ll谋 adam, ko艧ullar谋 elverdi臒ince mutlu olur ve evreni anlamaya 莽al谋艧谋rken ac谋 duymaya ba艧lad谋臒谋 noktada, ba艧ka d眉艧眉ncelere ge莽er.
- G眉zel 艧eylerin tad谋n谋 sevdi臒inin yan谋nda tatmam谋艧 birisi, onlardaki b眉y眉leyici g眉c眉 tam olarak anlayamaz.
- Bir ki艧i, ba艧ar谋y谋 istemekle kalmay谋p, b眉t眉n benli臒iyle ba艧ar谋n谋n pe艧inden ko艧man谋n 枚dev oldu臒una inand谋臒谋 ve b枚yle yapmayan谋 zavall谋 bir yarat谋k olarak g枚rd眉臒眉 s眉rece, hayat谋, mutluluk veremeyecek derecede yo臒un ve tedirgin olacakt谋r.
- Benim sav谋m 艧u ki, ba艧ar谋 mutlulu臒un sadece bir 枚臒esidir ve e臒er di臒er 枚臒elerin tamam谋n谋n feda edilmesi pahas谋na elde edilmi艧se, 莽ok pahal谋ya mal olmu艧 demektir.
- Rekabet, yaln谋z 莽al谋艧may谋 de臒il, e臒lenceyi de zehir eder. Sinirler i莽in yat谋艧t谋r谋c谋 olan sakin oyalanmalar can s谋k谋c谋 e臒lenceler gibi g枚r眉n眉r. Durmadan artan bir h谋z ve hareket zorunlulu臒u ortaya 莽谋kar ki, bunun da sonu uyu艧turucu kullanmak ve ani 莽枚k眉艧t眉r.
- Modern 艧ehir halk谋n谋n 莽ekti臒i can s谋k谋nt谋s谋, do臒adan uzak kal谋艧谋ndan kaynaklan谋r.
- Mutlu bir ya艧am, sakin bir ya艧amla m眉mk眉n olur, 莽眉nk眉 ger莽ek ho艧nutluk, ancak sakin bir ortamda ye艧erebilir.
- Ak谋ll谋 insan, sorunlar谋n谋 gerekti臒i zaman d眉艧眉n眉r; ba艧ka zamanlarda ise ba艧ka 艧eyler d眉艧眉n眉r; gece hi莽bir 艧ey d眉艧眉nmez.
- Eskiden insanlar sadece kom艧ular谋n谋 莽ekemezlerdi, 莽眉nk眉 ba艧kalar谋 hakk谋nda pek az bilgileri olurdu. Bug眉n ise, ileti艧im olanaklar谋n谋n artmas谋 nedeniyle hi莽 tan谋mad谋klar谋 insanlar hakk谋nda bile genel olarak 莽ok 艧ey biliyorlar.
- Halk kendi d眉艧眉ncesine ayk谋r谋 davrananlardan 莽ok, kendisinden korkanlara zorbal谋k yapar.
- Halk bir resmi ya da 艧iiri anlamad谋臒谋 zaman, o eserin k枚t眉 oldu臒unu d眉艧眉n眉r. G枚recelik kuram谋n谋 anlamad谋臒谋 zamansa, hakl谋 olarak, bu i艧i anlamaya 枚臒reniminin yetmedi臒i sonucuna var谋r. Bu y眉zden, Einstein sayg谋 g枚r眉rken baz谋 b眉y眉k ressamlar tavan aralar谋nda so臒uktan titrer ve Einstein mutlu, ressamlarda mutsuz olur.
- Mutluluk her 艧eyden 莽ok, insanlara ve 莽evreye dost莽a ilgi duymaya dayan谋r.
* Kitab谋n yar谋s谋n谋n alt谋n谋 莽izdim resmen. Bu c眉mleler en sevdiklerimdi daha fazla var asl谋nda ama yeter yani. 陌ngiliz d眉艧眉n眉r Russel ortaya 莽ok g眉zel bir eser 莽谋karm谋艧 ama sanki ders kitab谋 gibi ele alm谋艧. Kitap mutsuzlu臒un nedenleri ve insanlar neden mutsuz olurlar ba艧l谋臒谋 alt谋nda 2 b枚l眉mden olu艧maktad谋r. 陌lk b枚l眉m gayet g眉ze, a莽谋klay谋c谋, 枚rneklerle peki艧tirerek gitti ana ikinci b枚l眉mde kopukluklar ya艧ad谋m. Ya da benim ilgimi pek 莽ekmedi okurken s谋k谋ld谋m diyebilirim. Ama yinede 86 sene 枚nceki yaz谋lan bir kitab谋n g眉n眉m眉ze bu kadar benzer olmas谋 beni derinden etkiledi. Ne varsa eskilerde var.
* Herkese bol okumal谋 geceler :)
March 25, 2022
兀毓鬲賯丿 兀賳 亘乇鬲乇丕賳丿 乇爻賱 賴賵 賮賷賱爻賵賮賷 丕賱賲賮囟賱 丨鬲賶 丕賱丕賳 .. 賵賴賵 賯賵賱 賷丨賲賱 賰孬賷乇 賲賳 丕賱賲亘丕賱睾丞. 賮賴賵 賰賯賵賱賰 丕賱毓丿爻 胤毓丕賲賰 丕賱賲賮囟賱 賵兀賳鬲 賱賲 鬲兀賰賱 睾賷乇賴 賮賷 丨賷丕鬲賰. 賵賱賰賳賷 鬲匕賵賯鬲 賮賱丕爻賮丞 丕禺乇賷賳 賵賱賲 兀爻鬲胤毓賲 賲孬賱賴
January 1, 2023
Russell'den okudu臒um ilk eser ama konu olarak ilgimi 莽ekti hele 艧imdiki zamanda en 莽ok konu艧ulan konuysa!
October 8, 2019
"Sre膰a delom zavisi od spolja拧njeg sveta, a delom od samoga sebe. U ovoj knjizi bavili smo se delom koji zavisi od samoga sebe i do拧li do zaklju膷ka da ukoliko od toga dela zavisi, recept za sre膰u je vrlo jednostavan," ka啪e Rasel pri kraju knjige.
Ovo je dobar sa啪etak toga 拧ta je pisac hteo da ka啪e, a toga i kako je to re膷eno. Jednostavno, prostim i razumljivim re膷ima, neretko sa dozom humora. Rasel je sjajan mislilac, filozof, ali ovo je filozofija pisana za naj拧iru publiku. Prakti膷ne mudrosti, jednostavni, iskreni i direktni saveti za 啪ivljenje. Pojednostaviti 啪ivot, kao 拧to je autor pojednostavio svoju 啪ivotnu mudrost. "Na slede膰im stranama ne膰e se na膰i ni duboka filozofija ni golemo obrazovanje. Cilj mi je bio da saberem nekolike primedbe nadahnute onim 拧to ja smatram zdravim razumom."
Ipak, iako ka啪e da je recept za sre膰u jednostavan, "sre膰a nije ne拧to 拧to pada u usta kao zrelo vo膰e prostom igrom sre膰nih okolnosti. Zato sam ovoj knjizi i dao naslov Osvajanje sre膰e."
Knjiga je podeljena na dve celine. Prvi deo, Uzroci nesre膰e, govori o stresu zbog jurcanja za uspehom, o va啪nosti dosade i uzbu膽enja, o umoru, zavisti i ose膰anju greha. U drugom delu najpre se pita "Da li je sre膰a jo拧 mogu膰a", a onda me膽u uzrocima sre膰e govori o poletu (najizrazitije obele啪je sre膰nog 膷oveka), ljubavi, porodici, radu i, u meni najinteresantnijem delu, o "bezli膷nim interesovanjima".
(Za拧to uop拧te da mislimo o neprakti膷nim stvarima? "Svak od nas nije dugo na ovom svetu i za nekoliko godina 啪ivota on mora da se upozna sa svim 拧to valja da se zna o ovoj 膷udnoj planeti i njenom mestu u vasioni. Da odbacimo priliku da se upoznamo s tim, ma koliko to znanje bilo nesavr拧eno, bilo bi kao da polazimo u pozori拧te i ne gledamo komad koji se predstavlja. Svet je pun stvari, tragi膷nih i sme拧nih, juna膷kih, 膷udnih ili 膷udesnih, i oni koji propuste da se interesuju prizorom koji nam on pru啪a, proma拧i膰e jednu od povlastica koju je 啪ivot u stanju da da.")
Verovatno najbli啪e 'knjizi za li膷ni razvoj' 拧to vredi 膷itati.
Ovo je dobar sa啪etak toga 拧ta je pisac hteo da ka啪e, a toga i kako je to re膷eno. Jednostavno, prostim i razumljivim re膷ima, neretko sa dozom humora. Rasel je sjajan mislilac, filozof, ali ovo je filozofija pisana za naj拧iru publiku. Prakti膷ne mudrosti, jednostavni, iskreni i direktni saveti za 啪ivljenje. Pojednostaviti 啪ivot, kao 拧to je autor pojednostavio svoju 啪ivotnu mudrost. "Na slede膰im stranama ne膰e se na膰i ni duboka filozofija ni golemo obrazovanje. Cilj mi je bio da saberem nekolike primedbe nadahnute onim 拧to ja smatram zdravim razumom."
Ipak, iako ka啪e da je recept za sre膰u jednostavan, "sre膰a nije ne拧to 拧to pada u usta kao zrelo vo膰e prostom igrom sre膰nih okolnosti. Zato sam ovoj knjizi i dao naslov Osvajanje sre膰e."
Knjiga je podeljena na dve celine. Prvi deo, Uzroci nesre膰e, govori o stresu zbog jurcanja za uspehom, o va啪nosti dosade i uzbu膽enja, o umoru, zavisti i ose膰anju greha. U drugom delu najpre se pita "Da li je sre膰a jo拧 mogu膰a", a onda me膽u uzrocima sre膰e govori o poletu (najizrazitije obele啪je sre膰nog 膷oveka), ljubavi, porodici, radu i, u meni najinteresantnijem delu, o "bezli膷nim interesovanjima".
(Za拧to uop拧te da mislimo o neprakti膷nim stvarima? "Svak od nas nije dugo na ovom svetu i za nekoliko godina 啪ivota on mora da se upozna sa svim 拧to valja da se zna o ovoj 膷udnoj planeti i njenom mestu u vasioni. Da odbacimo priliku da se upoznamo s tim, ma koliko to znanje bilo nesavr拧eno, bilo bi kao da polazimo u pozori拧te i ne gledamo komad koji se predstavlja. Svet je pun stvari, tragi膷nih i sme拧nih, juna膷kih, 膷udnih ili 膷udesnih, i oni koji propuste da se interesuju prizorom koji nam on pru啪a, proma拧i膰e jednu od povlastica koju je 啪ivot u stanju da da.")
Verovatno najbli啪e 'knjizi za li膷ni razvoj' 拧to vredi 膷itati.
May 27, 2017
A transcendent experience, I could relate so much, it was like looking into the mirror, it called to me. A genuine book, calling it a self-help book wouldn't do it justice.
I don't know what happiness is, but Russell sure has taught me how to get there. His methods and views were so understandable, his logic irrefutable. Being a man of Science, his observations remain so accurate, I was blown away. I loved his observations about people in Science, they seemed so close to the truth. A Mathematician myself, I could not help being exceedingly impressed.
鈥�All the conditions of happiness are realized in the life of the man of science.鈥�
It is a compact book. He has written this book for the average modern man having the ordinary modern problems in the easiest, relevant and the most concise way.
I loved the preface which directs to what kind of people and what kind of problems the book is going to address (also mentioned throughout the book to avoid digression) for the benefit of the reader.
Though at sometimes dated the book is very apt, written with scientific accuracy. Myself, seeking genuine lasting happiness and distrustful of people, professionals, and even literature, the book didn't seem shallow, phony or deceiving even once. I agreed with most of what Russell said. He pointed me in the right direction. I understood all he said. He was very open, serene and calculated.
The book is divided into two parts, Causes of Unhappiness and Causes of Happiness, I loved both in their own ways but the first part more.
The first chapter was sensational, I loved it when Russell gave his own example of being unhappy,
鈥�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-spread-out 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. 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 that 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鈥攕uch as the acquisition of indubitable knowledge about something or other鈥攁s essentially unattainable. But very largely it is due to a diminishing preoccupation with myself.鈥�
He suggests an interesting technique of reaching the unconscious through the conscious like the unconscious directs the conscious. Another useful technique is attacking a problem by giving it thought from all different angles and then putting it out of your mind until the occasion arises for you to do something about it.
He strives to abolish self-centredness which, according to him, that's the main source of our problems. He says should be occupied by the right kind and the right amount of work to be happy. He talks about the zest of life which we find wanting. I loved his bit about envy, it was so accurate and I think he reached the same solution that I have, i.e., trying to go out your way to praise such people and thus being genuinely happy for them.
鈥�Whoever wishes to increase human happiness must wish to increase admiration and to diminish envy.鈥� (p. 85)
I cannot agree more with his thoughts about the leg-pulling competitiveness, the need, and fear of public approval, and workaholism, the absence of which can be unhealthy, but of which is too much in the world.
鈥�One should respect public opinion insofar as is necessary to avoid starvation and keep out of prison, but anything that goes beyond this is voluntary submission to an unnecessary tyranny.鈥�
Russell reminds us that we are not as important and people care and think about us much less than we think, the world doesn't revolve around us and especially that no one is out there to get you. He stressed that boredom is a necessary part of life and we should not deplete our faculties trying to keep our life interesting all the time. He tells us to look outside of ourselves, find enjoyment in our lives through eclectic interests and seek happiness.
鈥�The secret of happiness is very simply this: let your interests be as wide as possible, and let your reactions to the things and persons that interest you be as far as possible friendly rather than hostile.鈥�
The part about domestic and individual happiness appeals to me and gives me hope in this ever more divided world. I loved his thoughts about love and family and children,
鈥�Of all forms of caution, caution in love is perhaps the most fatal to true happiness.鈥�
鈥�... consider the difference between love and mere sex attraction. Love is an experience in which our whole being is renewed and refreshed as is that of plants by rain after drought. In sex intercourse without love there is nothing of this. When the momentary pleasure is ended, there is fatigue, disgust, and a sense that life is hollow. Love is part of the life of Earth; sex without love is not.鈥�
All these things are necessary to an individual's happiness. Most of all, he declares ourselves being responsible for our happiness or unhappiness.
Russell gives a very clear path to the acquirement of happiness. I really should read it one time more to truly absorb all the information. Though not so sure about the conquest but this book was my search for happiness while trying to understand the human condition.
I don't know what happiness is, but Russell sure has taught me how to get there. His methods and views were so understandable, his logic irrefutable. Being a man of Science, his observations remain so accurate, I was blown away. I loved his observations about people in Science, they seemed so close to the truth. A Mathematician myself, I could not help being exceedingly impressed.
鈥�All the conditions of happiness are realized in the life of the man of science.鈥�
It is a compact book. He has written this book for the average modern man having the ordinary modern problems in the easiest, relevant and the most concise way.
I loved the preface which directs to what kind of people and what kind of problems the book is going to address (also mentioned throughout the book to avoid digression) for the benefit of the reader.
Though at sometimes dated the book is very apt, written with scientific accuracy. Myself, seeking genuine lasting happiness and distrustful of people, professionals, and even literature, the book didn't seem shallow, phony or deceiving even once. I agreed with most of what Russell said. He pointed me in the right direction. I understood all he said. He was very open, serene and calculated.
The book is divided into two parts, Causes of Unhappiness and Causes of Happiness, I loved both in their own ways but the first part more.
The first chapter was sensational, I loved it when Russell gave his own example of being unhappy,
鈥�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-spread-out 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. 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 that 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鈥攕uch as the acquisition of indubitable knowledge about something or other鈥攁s essentially unattainable. But very largely it is due to a diminishing preoccupation with myself.鈥�
He suggests an interesting technique of reaching the unconscious through the conscious like the unconscious directs the conscious. Another useful technique is attacking a problem by giving it thought from all different angles and then putting it out of your mind until the occasion arises for you to do something about it.
He strives to abolish self-centredness which, according to him, that's the main source of our problems. He says should be occupied by the right kind and the right amount of work to be happy. He talks about the zest of life which we find wanting. I loved his bit about envy, it was so accurate and I think he reached the same solution that I have, i.e., trying to go out your way to praise such people and thus being genuinely happy for them.
鈥�Whoever wishes to increase human happiness must wish to increase admiration and to diminish envy.鈥� (p. 85)
I cannot agree more with his thoughts about the leg-pulling competitiveness, the need, and fear of public approval, and workaholism, the absence of which can be unhealthy, but of which is too much in the world.
鈥�One should respect public opinion insofar as is necessary to avoid starvation and keep out of prison, but anything that goes beyond this is voluntary submission to an unnecessary tyranny.鈥�
Russell reminds us that we are not as important and people care and think about us much less than we think, the world doesn't revolve around us and especially that no one is out there to get you. He stressed that boredom is a necessary part of life and we should not deplete our faculties trying to keep our life interesting all the time. He tells us to look outside of ourselves, find enjoyment in our lives through eclectic interests and seek happiness.
鈥�The secret of happiness is very simply this: let your interests be as wide as possible, and let your reactions to the things and persons that interest you be as far as possible friendly rather than hostile.鈥�
The part about domestic and individual happiness appeals to me and gives me hope in this ever more divided world. I loved his thoughts about love and family and children,
鈥�Of all forms of caution, caution in love is perhaps the most fatal to true happiness.鈥�
鈥�... consider the difference between love and mere sex attraction. Love is an experience in which our whole being is renewed and refreshed as is that of plants by rain after drought. In sex intercourse without love there is nothing of this. When the momentary pleasure is ended, there is fatigue, disgust, and a sense that life is hollow. Love is part of the life of Earth; sex without love is not.鈥�
All these things are necessary to an individual's happiness. Most of all, he declares ourselves being responsible for our happiness or unhappiness.
Russell gives a very clear path to the acquirement of happiness. I really should read it one time more to truly absorb all the information. Though not so sure about the conquest but this book was my search for happiness while trying to understand the human condition.
May 9, 2017
Se escribe hace 85 a帽os (seg煤n mis cuentas) y a mi me causa una especie de ternura la manera en la que redacta, pone ejemplos, y extiende la invitaci贸n a ser felices. Tambi茅n me da tristeza mirar que seguimos no si茅ndolo a pesar de tratados tan maravillosos como 茅ste. Pero bueno, ser feliz no se trata de tratados, sino de tratarlo.
August 18, 2021
孝邪蟹懈 泻薪懈谐邪 械 泻邪褌芯 写邪 谐芯胁芯褉懈褕 褋 斜邪斜邪 褋懈 懈谢懈 写褟写芯 褋懈, 邪泻芯 褌械 斜褟褏邪 邪薪谐谢懈褔邪薪懈, 蟹写褉邪胁芯屑懈褋谢械褖懈 懈薪写懈胁懈写懈 褋 褔褍胁褋褌胁芯 蟹邪 褏褍屑芯褉 懈 胁褉械谢懈 懈 泻懈锌械谢懈 胁 芯斜褖械褋褌胁芯褌芯 懈 褎懈谢芯褋芯褎懈褟褌邪. 笑褟谢邪褌邪 泻薪懈卸泻邪 械 褔懈褋褌芯 懈 锌褉芯褋褌芯 鈥溞沸囱€邪胁 褉邪蟹褍屑鈥� 芯褌 30-褌械 谐芯写懈薪懈, 懈 屑薪芯谐芯 芯褌 泻邪蟹邪薪芯褌芯 械 胁邪谢懈写薪芯 懈 写薪械褋. 袙械谢懈泻懈 褉邪蟹泻褉懈褌懈褟, 蟹邪褋褍泻邪薪懈 褌械蟹懈 懈谢懈 谐褉邪薪写懈芯蟹薪懈 褌械芯褉懈懈 谢懈锌褋胁邪褌 薪邪锌褗谢薪芯. 袙褋懈褔泻芯 械 屑薪芯谐芯 械卸械写薪械胁薪芯 懈 芯斜褖芯, 薪懈褌芯 械写薪邪 薪芯胁邪 褌芯褔泻邪 薪褟屑邪 懈蟹胁褗薪 褌芯胁邪, 泻芯械褌芯 胁褋械泻懈 懈薪写懈胁懈写, 芯褌谐谢械写邪薪 屑邪谢泻芯 懈谢懈 屑薪芯谐芯 胁 谢芯薪芯褌芯 薪邪 械胁褉芯锌械泄褋泻邪褌邪 褑懈胁懈谢懈蟹邪褑懈褟, 蟹薪邪械 芯褌 褉邪薪薪邪 胁褗蟹褉邪褋褌.
些邪褋褌懈械褌芯 薪械 械 蟹邪 褋邪屑芯胁谢褞斜械薪懈 懈 褋邪屑芯蟹邪斜谢褍写械薪懈. 袧懈褌芯 蟹邪 泻芯薪褎芯褉屑懈褋褌懈. 孝芯胁邪 械 褑褟谢芯褌芯 鈥溞啃狙佇恍靶叫感碘€�.
袥懈褔薪芯 蟹邪 屑械薪 褌邪蟹懈 泻薪懈谐邪 械写胁邪 谢懈 褋械 褔懈褋谢懈 泻褗屑 褕械写褜芯胁褉懈褌械 薪邪 袘褗褉褌褉邪薪写 袪褗褋械谢 懈 械 锌芯-褋泻芯褉芯 薪褟泻邪泻胁邪 褉邪薪薪邪 胁械褉褋懈褟 薪邪 泻薪懈谐邪 蟹邪 褋邪屑芯锌芯屑芯褖. 袧芯 锌褗泻, 蟹邪 褉邪蟹谢懈泻邪 芯褌 褌芯蟹懈 卸邪薪褉, 写邪谢械褔 薪褟屑邪 薪褟泻邪泻胁懈 泻芯泄
蟹薪邪械 泻邪泻胁懈 锌褉械褌械薪褑懈懈 (薪懈褌芯 锌褗泻 蟹邪写褗谢斜邪胁邪薪械), 懈 锌褉芯褋褌芯 锌褉懈锌芯屑薪褟 褋褌邪褉懈 懈蟹薪邪褔邪谢薪懈 懈褋褌懈薪懈, 泻芯懈褌芯 芯褖械 锌褉械蟹 30-褌械 谐芯写懈薪懈 褟胁薪芯 褋邪 斜懈谢懈 芯褌胁褟薪懈 胁 谐褉邪褎邪褌邪 鈥溠佈傃€械褋鈥�.
***
馃Ф 鈥溞曆勑敌貉傂感残叫狙佈傃傂� 薪邪 写邪写械薪邪 锌褉邪泻褌懈褔械褋泻邪 蟹邪写邪褔邪 薪械 械 锌褉芯锌芯褉褑懈芯薪邪谢薪邪 薪邪 械屑芯褑懈褟褌邪, 泻芯褟褌芯 胁谢邪谐邪屑械 械 薪械褟鈥︹€�
馃Ф 鈥溞⑿敌沸�, 泻芯懈褌芯 锌褉懈械屑邪褌 屑邪褌械褉懈褟褌褟 蟹邪 懈谢褞蟹芯褉薪邪, 褋邪 褋泻谢芯薪薪懈 写邪 屑懈褋谢褟褌 褋褗褖芯褌芯 懈 蟹邪 屑褉褗褋芯褌懈褟褌邪鈥︹€�
馃Ф 鈥溞椥恍把傂叫把傂� 褋褉械写邪 械 褋泻褍褔薪邪 写芯泻褌褉懈薪邪鈥� 袠褋褌懈薪邪褌邪鈥π叫� 胁懈薪邪谐懈 械 懈薪褌械褉械褋薪邪 懈 胁 屑薪芯谐芯 薪械褖邪 褋械 胁褟褉胁邪 褋邪屑芯 蟹邪褖芯褌芯 褋邪 懈薪褌械褉械褋薪懈, 屑邪泻邪褉 胁褋褗褖薪芯褋褌 写邪 褋邪 薪邪谢懈褑械 屑邪谢泻芯 写褉褍谐懈 写芯泻邪蟹邪褌械谢褋褌胁邪 胁 褌褟褏薪邪 锌芯谢蟹邪.鈥�
馃Ф 鈥溾€ρ囆拘残敌� 斜懈 褌褉褟斜胁邪谢芯 写邪 褋械 褋褗芯斜褉邪蟹褟胁邪 褋 芯斜褖械褋褌胁械薪芯褌芯 屑薪械薪懈械, 写芯泻芯谢泻芯褌芯鈥π� 薪械芯斜褏芯写懈屑芯, 蟹邪 写邪 薪械 谐谢邪写褍胁邪 懈谢懈 写邪 薪械 锌芯锌邪写薪械 胁 蟹邪褌胁芯褉邪; 薪芯 胁褋懈褔泻芯 写褉褍谐芯鈥π� 写芯斜褉芯胁芯谢薪芯 锌芯写褔懈薪械薪懈械 薪邪 薪械薪褍卸薪邪 褌懈褉邪薪懈褟鈥︹€�
馃Ф 鈥溞斞冃夹把傂� 鈥溠佈娦残笛佈傗€� 胁褋褗褖薪芯褋褌 芯斜褏胁邪褖邪 薪褟泻芯谢泻芯 褉邪蟹谢懈褔薪懈 褔褍胁褋褌胁邪; 薪邪泄-锌褉芯褋褌芯褌芯 芯褌 褌褟褏 械 褋褌褉邪褏褗褌 写邪 薪械 褌械 褏胁邪薪邪褌.鈥�
馃 鈥溞澬� 屑懈 褋械 胁褟褉胁邪 薪褟泻芯泄 锌邪褍薪 写邪 蟹邪胁懈卸写邪 薪邪 写褉褍谐 锌邪褍薪 蟹邪褉邪写懈 芯锌邪褕泻邪褌邪, 蟹邪褖芯褌芯 胁褋械泻懈 锌邪褍薪 械 褍斜械写械薪, 褔械 褋芯斜褋褌胁械薪邪褌邪 屑褍 芯锌邪褕泻邪 械 薪邪泄-泻褉邪褋懈胁邪褌邪 薪邪 褋胁械褌邪. 袙褋谢械写褋褌胁懈械 薪邪 褌芯胁邪 锌邪褍薪懈褌械 褋邪 屑懈褉芯谢褞斜懈胁懈 锌褌懈褑懈.鈥�
馃 鈥溞椥靶残秆佈傂叫感貉娧� 鈥溞捫夹笛佈傂� 写邪 褔械褉锌懈 褍写芯胁芯谢褋褌胁懈械褌芯 褌芯胁邪, 泻芯械褌芯 懈屑邪, 褌芯泄 褋褌褉邪写邪 蟹邪褉邪写懈 芯薪芯胁邪, 泻芯械褌芯 写褉褍谐懈褌械 锌褉懈褌械卸邪胁邪褌.鈥�
馃Ф 鈥溞⌒貉冃盒把傂� 鈥溞毙感残� 写胁邪 胁懈写邪 - 械写懈薪懈褟褌 械 锌谢芯写芯褌胁芯褉械薪, 写褉褍谐懈褟褌 械 蟹邪褌褗锌褟胁邪褖. 袩谢芯写芯褌胁芯褉薪懈褟 胁褗蟹薪懈泻胁邪 锌褉懈 芯褌褋褗褋褌胁懈械褌芯 薪邪 薪邪褉泻芯褌懈褑懈, 蟹邪褌褗锌褟胁邪褖懈褟褌 - 锌褉懈 芯褌褋褗褋褌胁懈械褌芯 薪邪 卸懈蟹薪械薪懈 写械泄薪芯褋褌懈.鈥�
馃Ф 鈥溞漚谢芯卸械薪邪褌邪 芯褌胁褗薪 写懈褋褑懈锌谢懈薪邪 械 械写懈薪褋褌胁械薪懈褟褌 锌褗褌 泻褗屑 褖邪褋褌懈械褌芯 蟹邪 芯薪械蟹懈 薪械褖邪褋褌薪懈褑懈, 褔懈褟褌芯 褋邪屑芯芯斜褋械斜械薪芯褋褌 械 褌芯谢泻芯胁邪 写褗谢斜芯泻邪, 褔械 写邪 薪械 屑芯卸械 写邪 斜褗写械 懈蟹谢械泻褍胁邪薪邪 锌芯 写褉褍谐 薪邪褔懈薪.鈥�
些邪褋褌懈械褌芯 薪械 械 蟹邪 褋邪屑芯胁谢褞斜械薪懈 懈 褋邪屑芯蟹邪斜谢褍写械薪懈. 袧懈褌芯 蟹邪 泻芯薪褎芯褉屑懈褋褌懈. 孝芯胁邪 械 褑褟谢芯褌芯 鈥溞啃狙佇恍靶叫感碘€�.
袥懈褔薪芯 蟹邪 屑械薪 褌邪蟹懈 泻薪懈谐邪 械写胁邪 谢懈 褋械 褔懈褋谢懈 泻褗屑 褕械写褜芯胁褉懈褌械 薪邪 袘褗褉褌褉邪薪写 袪褗褋械谢 懈 械 锌芯-褋泻芯褉芯 薪褟泻邪泻胁邪 褉邪薪薪邪 胁械褉褋懈褟 薪邪 泻薪懈谐邪 蟹邪 褋邪屑芯锌芯屑芯褖. 袧芯 锌褗泻, 蟹邪 褉邪蟹谢懈泻邪 芯褌 褌芯蟹懈 卸邪薪褉, 写邪谢械褔 薪褟屑邪 薪褟泻邪泻胁懈 泻芯泄
蟹薪邪械 泻邪泻胁懈 锌褉械褌械薪褑懈懈 (薪懈褌芯 锌褗泻 蟹邪写褗谢斜邪胁邪薪械), 懈 锌褉芯褋褌芯 锌褉懈锌芯屑薪褟 褋褌邪褉懈 懈蟹薪邪褔邪谢薪懈 懈褋褌懈薪懈, 泻芯懈褌芯 芯褖械 锌褉械蟹 30-褌械 谐芯写懈薪懈 褟胁薪芯 褋邪 斜懈谢懈 芯褌胁褟薪懈 胁 谐褉邪褎邪褌邪 鈥溠佈傃€械褋鈥�.
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馃Ф 鈥溞曆勑敌貉傂感残叫狙佈傃傂� 薪邪 写邪写械薪邪 锌褉邪泻褌懈褔械褋泻邪 蟹邪写邪褔邪 薪械 械 锌褉芯锌芯褉褑懈芯薪邪谢薪邪 薪邪 械屑芯褑懈褟褌邪, 泻芯褟褌芯 胁谢邪谐邪屑械 械 薪械褟鈥︹€�
馃Ф 鈥溞⑿敌沸�, 泻芯懈褌芯 锌褉懈械屑邪褌 屑邪褌械褉懈褟褌褟 蟹邪 懈谢褞蟹芯褉薪邪, 褋邪 褋泻谢芯薪薪懈 写邪 屑懈褋谢褟褌 褋褗褖芯褌芯 懈 蟹邪 屑褉褗褋芯褌懈褟褌邪鈥︹€�
馃Ф 鈥溞椥恍把傂叫把傂� 褋褉械写邪 械 褋泻褍褔薪邪 写芯泻褌褉懈薪邪鈥� 袠褋褌懈薪邪褌邪鈥π叫� 胁懈薪邪谐懈 械 懈薪褌械褉械褋薪邪 懈 胁 屑薪芯谐芯 薪械褖邪 褋械 胁褟褉胁邪 褋邪屑芯 蟹邪褖芯褌芯 褋邪 懈薪褌械褉械褋薪懈, 屑邪泻邪褉 胁褋褗褖薪芯褋褌 写邪 褋邪 薪邪谢懈褑械 屑邪谢泻芯 写褉褍谐懈 写芯泻邪蟹邪褌械谢褋褌胁邪 胁 褌褟褏薪邪 锌芯谢蟹邪.鈥�
馃Ф 鈥溾€ρ囆拘残敌� 斜懈 褌褉褟斜胁邪谢芯 写邪 褋械 褋褗芯斜褉邪蟹褟胁邪 褋 芯斜褖械褋褌胁械薪芯褌芯 屑薪械薪懈械, 写芯泻芯谢泻芯褌芯鈥π� 薪械芯斜褏芯写懈屑芯, 蟹邪 写邪 薪械 谐谢邪写褍胁邪 懈谢懈 写邪 薪械 锌芯锌邪写薪械 胁 蟹邪褌胁芯褉邪; 薪芯 胁褋懈褔泻芯 写褉褍谐芯鈥π� 写芯斜褉芯胁芯谢薪芯 锌芯写褔懈薪械薪懈械 薪邪 薪械薪褍卸薪邪 褌懈褉邪薪懈褟鈥︹€�
馃Ф 鈥溞斞冃夹把傂� 鈥溠佈娦残笛佈傗€� 胁褋褗褖薪芯褋褌 芯斜褏胁邪褖邪 薪褟泻芯谢泻芯 褉邪蟹谢懈褔薪懈 褔褍胁褋褌胁邪; 薪邪泄-锌褉芯褋褌芯褌芯 芯褌 褌褟褏 械 褋褌褉邪褏褗褌 写邪 薪械 褌械 褏胁邪薪邪褌.鈥�
馃 鈥溞澬� 屑懈 褋械 胁褟褉胁邪 薪褟泻芯泄 锌邪褍薪 写邪 蟹邪胁懈卸写邪 薪邪 写褉褍谐 锌邪褍薪 蟹邪褉邪写懈 芯锌邪褕泻邪褌邪, 蟹邪褖芯褌芯 胁褋械泻懈 锌邪褍薪 械 褍斜械写械薪, 褔械 褋芯斜褋褌胁械薪邪褌邪 屑褍 芯锌邪褕泻邪 械 薪邪泄-泻褉邪褋懈胁邪褌邪 薪邪 褋胁械褌邪. 袙褋谢械写褋褌胁懈械 薪邪 褌芯胁邪 锌邪褍薪懈褌械 褋邪 屑懈褉芯谢褞斜懈胁懈 锌褌懈褑懈.鈥�
馃 鈥溞椥靶残秆佈傂叫感貉娧� 鈥溞捫夹笛佈傂� 写邪 褔械褉锌懈 褍写芯胁芯谢褋褌胁懈械褌芯 褌芯胁邪, 泻芯械褌芯 懈屑邪, 褌芯泄 褋褌褉邪写邪 蟹邪褉邪写懈 芯薪芯胁邪, 泻芯械褌芯 写褉褍谐懈褌械 锌褉懈褌械卸邪胁邪褌.鈥�
馃Ф 鈥溞⌒貉冃盒把傂� 鈥溞毙感残� 写胁邪 胁懈写邪 - 械写懈薪懈褟褌 械 锌谢芯写芯褌胁芯褉械薪, 写褉褍谐懈褟褌 械 蟹邪褌褗锌褟胁邪褖. 袩谢芯写芯褌胁芯褉薪懈褟 胁褗蟹薪懈泻胁邪 锌褉懈 芯褌褋褗褋褌胁懈械褌芯 薪邪 薪邪褉泻芯褌懈褑懈, 蟹邪褌褗锌褟胁邪褖懈褟褌 - 锌褉懈 芯褌褋褗褋褌胁懈械褌芯 薪邪 卸懈蟹薪械薪懈 写械泄薪芯褋褌懈.鈥�
馃Ф 鈥溞漚谢芯卸械薪邪褌邪 芯褌胁褗薪 写懈褋褑懈锌谢懈薪邪 械 械写懈薪褋褌胁械薪懈褟褌 锌褗褌 泻褗屑 褖邪褋褌懈械褌芯 蟹邪 芯薪械蟹懈 薪械褖邪褋褌薪懈褑懈, 褔懈褟褌芯 褋邪屑芯芯斜褋械斜械薪芯褋褌 械 褌芯谢泻芯胁邪 写褗谢斜芯泻邪, 褔械 写邪 薪械 屑芯卸械 写邪 斜褗写械 懈蟹谢械泻褍胁邪薪邪 锌芯 写褉褍谐 薪邪褔懈薪.鈥�
January 15, 2014
乇睾賲 兀賳 乇丕爻賱 賮賷賱爻賵賮 廿賱丕 兀賳賴 賷爻鬲胤賷毓 丕賱賰鬲丕亘丞 亘卮賰賱 賷囟賲賳 賲毓賴 兀賳 鬲氐賱 賲丐賱賮丕鬲賴 賱兀賰亘乇 毓丿丿 賲賲賰賳
兀爻亘丕亘 丕賱鬲毓丕爻丞 毓賳丿 乇丕爻賱 賲鬲賲孬賱丞 賮賷:
丕賱賲賳丕賮爻丞貙 丕賱丨爻丿貙 丕賱爻兀賲貙 賴賵爻 丕賱丕囟胤賴丕丿貙 丕賱禺賵賮 賲賳 丕賱乇兀賷 丕賱毓丕賲 賵丕賱鬲毓亘
兀賲丕 兀爻亘丕亘 丕賱爻毓丕丿丞 賲鬲賲孬賱丞 賮賷:
丕賱賱匕丞貙 丕賱毓丕卅賱丞貙 丕賱毓丕胤賮丞 丕賱毓賲賱 賵丕賱鬲賵噩賴 丕賱賱丕匕丕鬲賷
賵賱賯丿 鬲丨丿孬 賮賷 賰賱 賮氐賱 亘廿爻賴丕亘 爻鬲賮賴賲 賲毓賴 賲丕賷毓賳賷賴
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丕爻賴丕亘賴 賴賵 賲丕賯丿 賷孬賷乇 丕賱賲賱賱 賮賷 亘毓囟 丕賱賮氐賵賱
兀丨賷丕賳丕 鬲氐賱賰 丕賱賮賰乇丞 賰丕賲賱丞 賵鬲賮賴賲 賲丕賷乇賷丿賴
賱賰賳賴 賷爻鬲賲乇 賮賷 丕賱卮乇丨 賵丕賱鬲賮氐賷賱
賱賰賳 毓丿丕 賴匕丕賮賴賵 賰鬲丕亘 賷爻鬲丨賯 丕賱丕胤賱丕毓 亘賱丕 卮賰 ..
January 23, 2024
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唳唳熰唳班唳班唳ㄠ唳� 唳班唳膏唳侧唳� 'The Conquest of Happiness' 唳唳唰囙Π 唳唰嵿Δ唳唳唳� 唳唰嵿唳距Θ唰佮Μ唳距Ζ 唳曕Π唳距Π 唳膏唳ム 唳唳む唳灌唳� 唳灌唳膏唳� 唳氞唳о唳班 唳む唳佮Π 唳ㄠ唳溹唳� 唳曕Ε唳距 唳唳多 唳唳� 唳曕Π唰囙唰囙Θ啷� 唳唳熰 唳嗋Ξ唳距Π 唳溹唳Θ唰� 唳Α唳监 唳膏唳班 唳む唳ㄠ 唳膏唳ム唳� 唳唳侧啷�
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唳唳熰唳班唳班唳ㄠ唳� 唳班唳膏唳侧唳� 'The Conquest of Happiness' 唳唳唰囙Π 唳唰嵿Δ唳唳唳� 唳唰嵿唳距Θ唰佮Μ唳距Ζ 唳曕Π唳距Π 唳膏唳ム 唳唳む唳灌唳� 唳灌唳膏唳� 唳氞唳о唳班 唳む唳佮Π 唳ㄠ唳溹唳� 唳曕Ε唳距 唳唳多 唳唳� 唳曕Π唰囙唰囙Θ啷� 唳唳熰 唳嗋Ξ唳距Π 唳溹唳Θ唰� 唳Α唳监 唳膏唳班 唳む唳ㄠ 唳膏唳ム唳� 唳唳侧啷�
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