有闲阶级论·摘录 41 · 托斯丹·凡勃伦

But much of the services classed as household cares in modern everyday life, and many of the "utilities" required for a comfortable existence by civilised man, are of a ceremonial character. They are, therefore, properly to be classed as a performance of leisure in the sense in which the term is here used. They may be none the less imperatively necessary from the point of view of decent existence: they may be none the less requisite for personal comfort even, although they may be chiefly or wholly of a ceremonial character. But in so far as they partake of this character they are imperative and requisite because we have been taught to require them under pain of ceremonial uncleanness or unworthiness. We feel discomfort in their absence, but not because their absence results directly in physical discomfort; nor would a taste not trained to discriminate between the conventionally good and the conventionally bad take offence at their omission. In so far as this is true the labour spent in these services is to be classed as leisure; and when performed by others than the economically free and self-directed head of the establishment, they are to be classed as vicarious leisure.

出处： https://www.gutenberg.org/ebooks/833
定位：Excerpt 41 · 核对日期：2026-10-19 · 核验：短摘录

白话

现代日常生活里，很多被归为“家务”或“文明生活必需品”的东西，其实是仪式性的。它们之所以必要，不是缺了会身体不舒服，而是我们被教导：缺了就显得不体面、不干净、不够格。比如某些摆设、礼节、待客方式。我们少了它们会觉得别扭，但这种别扭是习俗训练出来的，不是生理上的不适。一个没被这种习俗驯化的人，根本不会在意。所以，花在这些仪式性事务上的劳动，按凡勃伦的定义，应算作“有闲”；如果由不是一家之主的人来做，就是“代理有闲”。今天很多“精致生活”的讲究，也值得这样追问：是真舒服，还是怕被人看低？

上下文

凡勃伦指出，现代许多“生活必需品”其实是仪式性的，源于习俗而非生理需要，因此属于炫耀性有闲。

今日一问

你生活里哪些“讲究”其实是怕被人看不起，而不是真需要？

公版作品；原文逐字取自 Project Gutenberg，仅摘录段落并附全书链接。

健康 · 张仲景《金匮要略》

產婦腹痛、法當以枳實芍藥散，假令不愈者，此為腹中有瘀血著臍下，宜下瘀血湯主之；亦主經水不利。

产妇腹痛，按理该用枳实芍药散；如果吃了不好，说明是脐下有瘀血附着，应当用下瘀血汤攻逐瘀血，这个方也治月经不畅。核心是：同样腹痛，气滞用行气，瘀血则须化瘀，层次不同。判断依据是服药无效、痛处固定拒按。做法是改用破血逐瘀之剂。背后取舍是：瘀血非攻不去，但攻瘀伤正，须确属瘀血实证才可用，体虚者慎之。

事业 · 管仲（旧题）《管子》

凡赦者，小利而大害者也，故久而不勝其禍。毋赦者，小害而大利者也，故久而不勝其福。故赦者，犇馬之委轡；毋赦者，痤雎之礦石也。爵不尊，祿不重者，不與圖難犯危，以其道爲未可以求之也。是故先王制軒冕足以著貴賤，不求其美；設爵祿所以守其服，不求其觀也。使君子食於道，小人食於力。君子食於道，則上尊而民順；小人食於力，則財厚而養足。上尊而民順，財厚而養足，四者備體則胥足，上尊時而王不難矣。文有三侑，武毋一赦。惠者，多赦者也，先易而後難，久而不勝其禍…

核心是：赦免看似小利实为大害，不赦看似小害实为大利。所以赦免像奔马脱缰，不赦像治病的石针。爵位不尊、俸禄不重，就不能让人共赴危难，因为那套办法还不足以求人效力。先王制车冕只为标贵贱，不求华美；设爵禄只为守职分，不求好看。让君子靠道吃饭，小人靠力吃饭。君子食于道则上尊民顺，小人食于力则财厚养足。四者具备，上下都足，尊时王天下不难。文事可有三宥，武事无一赦。惠者多赦，先易后难，久不胜祸；法者先难后易，久不胜福。所以惠是民之仇，法是民之父母。最上以制度制衡，其次失误能追补，有过也不大。明君制宗庙只求设宾祀，不求美；宫室台榭只避燥湿寒暑，不求大；雕文刻镂只辨贵贱，不求观。这样农夫不失时，百工不失功，商无废利，民无游日，财无积滞。所以说：俭是正道。

投资 · 塞缪尔·斯迈尔斯《节俭》

He had the moral courage--a quality much wanted in these days--to tell his constituents some hard but honest truths. He argued with them about the coal famine, and their desire to prolong it. They were working three…

塞缪尔·斯迈尔斯称赞一位议员有道德勇气，敢对选民讲难听的真话。当时煤矿工人每周只干三天活，其余时间闲逛，有人一年休上百天假。议员问：多挣的钱是存起来防荒，还是等好日子过去后靠救济？他发现有人父子三人两周挣七英镑。他呼吁煤矿工人抓住好时机，靠勤劳自立、积累财产，甚至自己当矿主。核心是：高收入时更要节俭自律，否则繁荣过后只剩贫困。

本文本为公版；底本与原文链接见上。版权

← 返回原文库

白话

上下文

今日一问

同主题延伸

你的邮箱