在這種情況下，上面所說的兩種人注重的東西剛好相反。快樂的人，總是看著事物的長處：交談中愉快的部分，食物的精致，酒的美味，美好的天氣等等，并且滿心歡喜地享受這一切。那些不快樂的人，卻站在對立的一面，因此他們總是對自己不滿意，他們說的話在社交場合很掃興，既得罪了別人，也讓自己悶悶不樂。如果這種性格是與生俱來的，那么真值得同情，可是如果是盲目模仿別人，最后不知不覺成了習慣的，那么他們應該深信不疑這種惡習將對他們幸福的人生產生很不好的影響，即便這種頑固的惡習是可以根除的。我希望這忠告可以給他們一點幫助，改變這不好的習慣。或許這習慣主要作用于心理上，但是卻能給生活造成惡劣的影響，帶來一些現實的悲傷與不幸。因為總是得罪人，大家都不喜歡他，頂多表示一些必不可少的禮節，甚至連最起碼的尊重都不會給他。這會使他們的生活缺乏情趣，而且會引起各種矛盾和爭執。如果他們想增加財富，沒有人會祝福他們好運，沒有人愿意為他們出謀劃策。如果他們招致公眾的責難和羞辱，也沒有人出來為他們辯護或諒解，有的人甚至夸大其詞地攻擊他們，使他們變得更討厭。如果這些人不改變這些壞習慣，仍舊對那些人們認為美好的事物不屑一顧，一天到晚怨天尤人，那么大家還是少和他接觸好，因為這種人很難相處，而且當你卷進他們的爭吵時，你會有更大的麻煩。
我有一個哲學家老朋友，他經歷過很多人情世故，按照他的閱歷，行為謹慎的話，就要盡量避免和這種人打交道。和其他的哲學家一樣，他也有一個顯示氣溫的溫度計和一個預報天氣好壞的氣壓計，但世上沒有人可以發明一種儀器，來預測人的這種壞習慣，因此，他就利用自己的兩條腿來測驗。他的一條腿長得很好看，另一條腿因為意外事故而成了畸形。如果陌生人初見他時，對他的丑腿比美腿更專注，那么他就會有所疑慮。如果那人只談論那條丑腿，而不注意他的好腿，那我的朋友就會很快決定不再與他深交。不是每個人都有這樣一雙腿作為測量儀器，但只要稍加留意，每個人都能看出點那種挑三揀四的人的劣跡，從而避免和這種人交往。所以，我奉勸那些愛挑剔、愛發牢騷、整天愁眉苦臉的人，如果想受人尊敬并且想給自己找樂子，就不要總是盯著別人的丑腿看。
There are two sorts of people in the world， who with equal degrees of health ＆ wealth， and the other comforts of life， become， the one happy， and the other miserable. This arises very much from the different views in which they consider things， persons， and events； and the effect of those different views upon their own minds.
In whatever situation Men can be placed， they may find conveniences ＆ inconveniences： In whatever company， they may find persons ＆ conversation more or less pleasing； At whatever table， they may meet with meats ＆ drinks of better and worse taste， dishes better＆ worse dressed； In whatever climate they will find good and bad weather； Under whatever government， they may find good ＆ bad laws， and good ＆ bad administration of those laws. In every poem or work of genius they may see faults and beauties. In almost every face ＆every person， they may discover fine features ＆ defects， good ＆ bad qualities.
Under these circumstances， the two sorts of people above mentioned fix their attention， those who are to be happy， on the conveniencies of things， the pleasant parts of conversation， the well-dressed dishes， the goodness of the wines， the fine weather； ＆ etc.， and enjoy all with chearfulness. Those who are to be unhappy think ＆ speak only of the contraries. Hence they are continually discontented themselves， and by their remarks sour the pleasures of society， offend personally many people， and make themselves everywhere disagreeable. If this turn of mind was founded in nature， such unhappy persons would be the more to be pitied. But as the disposition to criticize， ＆be disgusted， is perhaps taken up originally by imitation， and is unawares grown into a habit， which though at present strong may nevertheless be cured when those who have it are convinced of its bad effects on their felicity； I hope this little admonition may be of service to them， and put them on changing a habit， which though in the exercise it is chiefly an act of imagination yet has serious consequences in life， as it brings on real griefs and misfortunes. For as many are offended by， ＆ nobody well loves this sort of people， no one shows them more than the most common civility and respect， and scarcely that； and this frequently puts them out of humour， and draws them into disputes and contentions. If they aim at obtaining some advantage in rank of fortune， nobody wishes them success， or will stir a step， or speak a word， to favour their pretensions. If they incur public censure or disgrace， no one will defend or excuse， and many join to aggravate their misconduct， and tender them completely odious. If these people will not change this bad habit， and condescend to be pleased with what is pleasing， without fretting themselves and others about the contraries， it is good for others to avoid an acquaintance with them； which is always disagreeable， and sometimes very inconvenient， especially when one finds one’s self entangled in their quarrels.
An old philosophical friend of mine was grown， form experience， very cautious in this particular， and carefully avoided any intimacy with such people. He had， like other philosophers， a thermometer to show him the heat of the weather， and a barometer to mark when it was likely to prove good or bad； but， there being no instrument invented to discover， at first sight， this unpleasing disposition in a person， he for that purpose made use of his legs； one of which was remarkably handsome， the other， by some accident， crooked and deformed. If a stranger， at the first interview， regarded his ugly leg more than his handsome one， he doubted him. If he spoke of it， ＆ took no notice of the handsome leg， that was sufficient to determine my philosopher to have no further acquaintance with him. Every body has not this two-legged instrument， but every one with a little attention， may observe signs of that carping， fault-finding disposition， ＆take the same resolution of avoiding the acquaintance of those infected with it. I therefore advise those critical， querulous， discontented， unhappy people， that if they wish to be respected and beloved by others， ＆happy in themselves they should leave off looking at the ugly leg.
論人間榮譽之虛渺
On the Instability of Human Glory
丹尼爾·笛福 / Daniel Defoe
人生的工作是什么？那些偉大人物們，被我們稱作英雄的人們，他們得意洋洋地走過了世界的舞臺又做了些什么呢？難道就是要在眾口盛傳中變得偉大，以及在歷史上占據許多篇章嗎？唉！那只不過是編一個故事，供后人閱讀，直到它變成了神話或傳奇罷了。難道就是要供給詩人們以吟詠的題材，生活在他們那些所謂不朽的詩篇之中嗎？說起來那只不過是在將來變為歌謠，由老奶奶唱給凝神靜聽的孩子，或由賣唱的在街角唱出，以吸引大批的聽眾，使扒手和窮人多了一個謀生機會而已。他們所應做的事情，是不是要為自己的榮耀添加上美德和虔誠呢？只有這兩樣東西才可以使他們進入永生，真正不朽！如果沒有美德，榮耀又算什么呢？一個沒有宗教信仰的偉人，和一只沒有靈魂的巨獸又有什么區別？如果沒有價值存在，榮譽又算什么呢？被稱作真正有價值的東西，除了那種不僅把一個人造就成偉人，并且使他具有好人的本質之外，還有什么呢？