嫉妒，是人類最普遍的情緒之一，而在嫉妒的背後也隱藏了太多太多的東西——欽佩、勤奮、拼搏、仇視、圈套、爭鬥、戰爭……
我不知道該如何看待老天賜予我們的這種情緒：不喜歡它，但卻不可能讓所有的人都抹去它。簡單地仇視它？可難道我們能真的奢望這個世界那麼完美？
這世界本就有好的、壞的、歡樂的、哀傷的……太多太多的東西讓世界變得明媚，太多太多的東西讓世界變得昏暗，但毋庸置疑，所有這一切讓世界變得豐富。
或許，我們得學會接納一切的不完美，在接納中抗爭，在抗爭中接納——我們需要學會和一切的不完美共享世界，如此而已。
關於嫉妒的一些雞湯：
1、忘卻嫉妒最好的方法是讓自己幸福，畢竟，還有什麼比幸福更值得嫉妒的呢？
2、不要尋找缺點，而要發現閃光——我有太多的東西想要告訴孩子，好讓他明白自己真的很棒！
3、我不相信一隻孔雀會嫉妒另一隻，因為每一隻孔雀都認為自己擁有世上最漂亮的尾羽。
4、糟糕的事情是相互聯絡的，其中一個很容易成為另一個的起因，疲勞更常常成為嫉妒的起因。
For all this the proper cure is mental discipline, the habit of not thinking profitless thoughts. After all, what is more enviable than happiness? And if I can cure myself of envy I can acquire happiness and become enviable. The man who has doubled my salary is doubtless tortured by the thought that someone else in turn has twice as much as he has, and so it goes on. If you desire glory, you may envy Napoleon. But Napoleon envied Caesar, Caesar envied Alexander, and Alexander, I daresay, envied Hercules, who never existed. You cannot, therefore, get away from envy by means of success alone, for there will always be in history or legend some person even more successful than you are. You can get away from envy by enjoying the pleasures that come your way, by doing the work that you have to do, and by avoiding comparisons with those whom you imagine, perhaps quite falsely, to be more fortunate than yourself.
根治這一切最好的辦法就是心智訓練，養成不去想那些無用想法的習慣，畢竟，還有什麼比幸福更值得嫉妒的呢？
如果我能夠消除嫉妒心，我就能獲得幸福，變成別人嫉妒的物件。而那個掙我兩倍工資的的人毫無疑問，也會被自己滿腦袋的碎碎念所折磨：別人居然反過來掙自己兩倍的薪水，至於其它的一切，都可以以此類推。
如果你的內心渴望榮耀，那麼，你可能會嫉妒拿破崙。但是，拿破崙在嫉妒凱撒，凱撒在嫉妒亞歷山大，而亞歷山大，我斗膽說一下，他在嫉妒海克里斯，但後者並非真實的人物，根本不曾存在過。
因此，基於歷史和傳說中總有些人比你更成功，你不可能僅僅靠成功來擺脫嫉妒，但你可以透過享受身邊的快樂，做必須要做的工作，並規避你想像中比你更幸運的人（也可能是錯的）來擺脫嫉妒心。
Unnecessary modesty has a great deal to do with envy. Modesty is considered a virtue, but for my part I am very doubtful whether, in its more extreme forms, it deserves to be so regarded. Modest people need a great deal of reassuring, and often do not dare to attempt tasks which they are quite capable of performing. Modest people believe themselves to be outshone by those with whom they habitually associate. They are therefore particularly prone to envy, and, through envy, to unhappiness and ill will.
不必要的謙虛與嫉妒有很大的關係。
謙虛往往被視為美德，但我很懷疑其極端的形式是否當得起。謙虛的人需要許多鼓勵，也常常不敢去嘗試他本來完全有能力完成的任務。
謙虛的人相信自己比不上那些日常相處的人，他們因此特別容易產生嫉妒心，並因嫉妒而產生苦惱和敵意。
For my part, I think there is much to be said for bringing up a boy to think himself a fine fellow. I do not believe that any peacock envies another peacock his tail, because every peacock is persuaded that his own tail is the finest in the world. The consequence of this is that peacocks are peaceable birds. Imagine how unhappy the life of a peacock would be if he had been taught that it is wicked to have a good opinion of oneself. Whenever he saw another peacock spreading out his tail, he would say to himself:“I must not imagine that my tail is better than that, for that would be conceited, but oh, how I wish it were! That odious bird is so convinced of his own magnificence! Shall I pull out some of his feathers? And then perhaps I need no longer fear comparison with him.”
就我來說，我想，有許多東西都需要告訴孩子，好讓他明白自己真的很棒。
我不相信一隻孔雀會嫉妒另一隻漂亮的尾羽，這是因為每一隻孔雀都認為自己的尾羽才是世上最漂亮的，而結果就是，孔雀是和平溫順的鳥兒。
試想一下，如果一隻孔雀接受了這樣的教育：對自己評價太高是一件很惡劣的行為，那麼，這隻孔雀的生活該多麼不幸！
每當它看到另一隻孔雀驕傲地展開漂亮的尾巴，他都會這樣告訴自己：“我決不能想像自己的尾巴比它的更漂亮，因為如果那樣就太自負了，但是，哦，我多麼希望這樣啊！那隻討厭的鳥就這麼相信它自己是最漂亮的！我是不是該扯掉它一些羽毛，然後，也許我就不再需要怕跟他比較了。”
Or perhaps he would lay a trap for him, and prove that he was a wicked peacock who had been guilty of unpeacockly behaviour, and he would denounce him to the assembly of the leaders. Gradually he would establish the principle that peacocks with especially fine tails are almost always wicked, and that the wise ruler in the peacock kingdom would seek out the humble bird with only a few draggled tail feathers. Having got this principle accepted, he would get all the finest birds put to death, and in the end a really splendid tail will become only a dim memory of the past. Such is the victory of envy masquerading as morality. But where every peacock thinks himself more splendid than any of the others, there is no need for all this repression. Each peacock expects to win the first prize in the competition, and each, because he values his own peahen, believes that he has done so.
或者，他會給那隻孔雀設個陷阱，以證明他是一隻邪惡的孔雀，曾做出有辱孔雀行為規範的罪行，而後，他會在領導集會上譴責那隻孔雀。
漸漸地，他會確立這樣的原則：凡是尾巴特別漂亮的孔雀幾乎都是邪惡的，然後，孔雀王國賢明的統治者會找出只有幾根拖泥帶水尾羽的卑微鳥兒替代他們。
當這一原則被確認後，他就會處死所有最漂亮的鳥兒。到最後，真正光彩奪目的尾羽就會變成對過去朦朧的記憶。
這就是嫉妒披上道德的偽裝所獲得的勝利，但是，在每一隻孔雀都認為自己比其它任何一隻孔雀都漂亮的地方，根本不需要所有這些壓抑。
在競爭中，每一隻雄孔雀都期望自己獨佔鰲頭，他們也相信自己真的這樣做了，只因為他們珍視自己的雌孔雀。
Envy is, of course, closely connected with competition. We do not envy a good fortune which we conceive as quite hopelessly out of our reach. In an age when the social hierarchy is fixed, the lowest classes do not envy the upper classes so long as the division between rich and poor is thought to be ordained by God. Beggars do not envy millionaires, though of course they will envy other beggars who are more successful. The instability of social status in the modern world, and the equalitarian doctrine of democracy and socialism, have greatly extended the range of envy. For the moment this is an evil, but it is an evil which must be endured in order to arrive at a more just social system. As soon as inequalities are thought about rationally they are seen to be unjust unless they rest upon some superiority of merit. And as soon as they are seen to be unjust, there is no remedy for the resulting envy except the removal of the injustice. Our age is therefore one in which envy plays a peculiarly large part. The poor envy the rich, the poorer nations envy the richer nations, women envy men, virtuous women envy those who, though not virtuous, remain unpunished. While it is true that envy is the chief motive force leading to justice as between different classes, different nations, and different sexes, it is at the same time true that the kind of justice to be expected as a result of envy is likely to be the worst possible kind, namely that which consists rather in diminishing the pleasures of the fortunate than in increasing those of the unfortunate. Passions which work havoc in private life work havoc in public life also. It is not to be supposed that out of something as evil as envy good results will flow. Those, therefore, who from idealistic reasons desire profound changes in our social system, and a great increase of social justice, must hope that other forces than envy will be instrumental in bringing the changes about.
是的，嫉妒與競爭是緊緊聯絡在一起的。
我們不會去嫉妒自己都認為根本無望得到的幸運。
在社會等級森嚴而固化的時代，只要貧富之間的分配被認為是上帝確立的，最低的階層就不會嫉妒上層階級。雖然乞丐會嫉妒比自己更成功的乞丐，但他們不會去嫉妒百萬富翁。
現代世界社會地位的不穩定性，以及民主和社會主義的平均主義學說極大地擴充套件了嫉妒的範圍。就目前而言，嫉妒是一種罪惡，但這是一種想要實現一個更為公平的社會體系所必須承受的罪惡。當對不平等進行理性的思考時，除非它體現出某種價值或某方面的優越性，否則，它就會被視為不公。而一旦被視為不公，除非消除這不公，就再沒有什麼補救辦法了。因此，在我們的時代，嫉妒有著極大的影響力——窮人嫉妒富人，窮國嫉妒富國，女人嫉妒男人，貞潔的女人嫉妒那些雖然不貞潔，但卻不受懲罰的女人。
雖然嫉妒真的是不同階層之間、不同國家之間、不同性別之間走向公正的最主要的動力，但與此同時，我們所期待的這種公正作為嫉妒的結果，真的可能是最糟糕的那種。也就是說，這種公正來自 於幸運者快樂的減少，而非不幸者快樂的增加。
對個人生活造成破壞的激情同樣也會破壞公共生活，因此不要以為嫉妒這樣邪惡的東西里能產生什麼好的結果。因此，那些出於理想主義的原因，渴望在我們的社會體系中發生深刻的社會變革，渴望極大地增加社會公正的人，他們得期望有別的力量（而非嫉妒）來促成這變革的發生。
All bad things are interconnected, and any one of them is liable to be the cause of any other; more particularly fatigue is a very frequent cause of envy. When a man feels inadequate to the work he has to do, he feels a general discontent which is exceedingly liable to take the form of envy towards those whose work is less exacting. One of the ways of diminishing envy, therefore, is to diminish fatigue.
所有糟糕的事情都是相互聯絡的，其中任何一個都很容易成為另一個的起因，特別是疲勞，更常常成為導致嫉妒的起因。
當一個人覺得對自己的工作力不從心時，他非常容易對那些工作沒那麼吃力的人產生隱含著嫉妒的不滿——因此，減少嫉妒心的方法之一就是減少疲勞。
But by far the most important thing is to secure a life which is satisfying to instinct. Much envy that seems purely professional really has a sexual source. A man who is happy in his marriage and his children is not likely to feel much envy of other men because of their greater wealth or success, so long as he has enough to bring up his children in what he feels to be the right way. The essentials of human happiness are simple, so simple that sophisticated people cannot bring themselves to admit what it is they really lack. The women we spoke of earlier who look with envy on every well-dressed woman are, one may be sure, not happy in their instinctive life. Instinctive happiness is rare in the English-speaking world, especially among women. Civilisation in this respect appears to have gone astray. If there is to be less envy, means must be found for remedying this state of affairs, and if no such means are found, our civilisation is in danger of going down to destruction in an orgy of hatred.
但是，目前最為重要的事情是確保能夠使我們的本能得到滿足的生活。
許多看似純粹職業領域的嫉妒，其背後都有性的影子。一個擁有幸福婚姻和可愛子女的幸福男人，只要他的財富足以按照自己認為正確的方式撫養好孩子，他就不大可能會因為別人更加富裕或更成功而感到嫉妒。
人類幸福的要素其實很簡單，甚至簡單到那些老於世故的人都無法承認他們真正缺乏的是什麼。之前我們曾提到某些女人，她們帶著嫉妒的眼光凝視每一個打扮入時的女人，可以肯定的是，她們的本能生活並不幸福。
本能的幸福在英語世界，尤其在這些國家的婦女中是很罕見的。在這一方面，文明似乎走上了歧途。如果想要減少嫉妒，那就必須找到彌補這種狀況的辦法來；而如果找不到更多的方法，我們的文明就會在仇恨的狂歡中走向覆滅。
In old days people only envied their neighbours, because they knew little about anyone else. Now through education and the Press they know much in an abstract way about large classes of mankind of whom no single individual is among their acquaintance. Through the movies they think they know how the rich live, through the newspapers they know much of the wickedness of foreign nations, through propaganda they know of the nefarious practices of all whose skin has a pigmentation different from their own. Yellows hate whites, whites hate blacks, and so on. All this hatred, you may say, is stirred up by propaganda, but this is a somewhat shallow explanation. Why is propaganda so much more successful when it stirs up hatred than when it tries to stir up friendly feeling? The reason is clearly that the human heart as modern civilisation has made it is more prone to hatred than to friendship. And it is prone to hatred because it is dissatisfied, because it feels deeply, perhaps even unconsciously, that it has somehow missed the meaning of life, that perhaps others, but not we ourselves, have secured the good things which nature offers man's enjoyment. The positive sum of pleasures in a modern man's life is undoubtedly greater than was to be found in more primitive communities, but the consciousness of what might be has increased even more.
從前，人們只會嫉妒自己的鄰居，這是因為他們對任何其他的人都一無所知。如今，透過教育和新聞傳播手段，他們對社會各階層都有了相當多，但很抽象的瞭解，畢竟，這其中沒有哪個個體是他們的熟人。
透過電影，他們認為自己瞭解了富人是如何生活的；透過報紙，他們瞭解到其它國家的種種惡行；透過宣傳機構，他們得知了與自己膚色不同的種族的邪惡行為，黃種人仇視白種人，白種人憎恨黑種人，如此種種，以此類推。
你也許會說，所有這些仇恨都是宣傳機構煽動起來的，但這種解釋卻有點浮於表面，有點淺薄。為什麼這些宣傳機構煽動仇恨比起他們嘗試激發人們內心的友善更加成功？其實原因很清晰，那就是現代文明已經使得人心更傾向於仇恨，而非友善。
這仇恨源於內心的不滿，源於深深地，甚至無意識地感到自己莫名其妙地錯失了人生的意義，也源於內心中感到也許其他人，總之不是自己，獲得了大自然賦予人的快樂。
值得肯定的是，比之原始時代，現代生活中的快樂毫無疑問要多很多，但人們意識中對於快樂的追求卻增加得更多。
Whenever you happen to take your children to the Zoo you may observe in the eyes of the apes, when they are not performing gymnastic feats or cracking nuts, a strange strained sadness. One can almost imagine that they feel they ought to become men, but cannot discover the secret of how to do it. On the road of evolution they have lost their way; their cousins marched on and they were left behind. Something of the same strain and anguish seems to have entered the soul of civilised man. He knows there is something better than himself almost within his grasp, yet he does not know where to seek it or how to find it. In despair he rages against his fellow man, who is equally lost and equally unhappy.
無論何時，只要是你帶孩子去動物園的時候，如果你認真觀察類人猿的眼睛，在它們不表演體操特技或者砸裂堅果的時候，你就會發現一種奇怪的緊張和悲哀。
人們幾乎可以想像，它們感覺自己本應該成為人的，但卻未能找到其中的秘密，所以不知道該怎麼做。在進化之路上，它們的堂兄弟表姐妹一路向前，而它們自己卻迷失了方向，被遠遠地拋在了後面。
文明人的內心似乎也有著同樣的緊張和苦惱，冥冥之中，他知道有那麼些比自己更優越的事物就在自己的手裡握著，但卻不知道該到何處尋找，也不知道如何找到它。在絕望之中，他向自己的同類發洩憤怒，但其實他們也同樣失落，同樣悲傷。
We have reached a stage in evolution which is not the final stage. We must pass through it quickly, for if we do not, most of us will perish by the way, and the others will be lost in a forest of doubt and fear. Envy therefore, evil as it is, and terrible as are its effects, is not wholly of the devil. It is in part the expression of a heroic pain, the pain of those who walk through the night blindly, perhaps to a better resting-place, perhaps only to death and destruction. To find the right road out of this despair civilised man must enlarge his heart as he has enlarged his mind. He must learn to transcend self, and in so doing to acquire the freedom of the Universe.
在進化之路上，我們已經到達了一個階段，但卻不是最後的階段。我們必須迅速地穿越這個階段，否則，我們中的大多數會死在路途中，而其他人則會迷失在懷疑和恐懼的叢林。
因此，儘管嫉妒是邪惡的，其影響也是可怕的，但它卻並不全然是個魔鬼。從某個角度來說，它表現出一種英雄般的痛楚—— 這是他們於盲目中艱難跋涉，穿越黑暗的痛楚，而等待著他們的，或者是更好的安息之地，或者就是死亡和毀滅。
想要從這絕望之中尋得正確的道路，文明人必須要像開闊自己的視野一樣開闊自己的心胸；他必須學會超越自我，並由此獲得真正的自由。