为您找到与培根散文的特点英文相关的共200个结果:
弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根经典散文随笔阅读,希望大家喜欢!
Many have made witty invectives against usury. They say, that it is pity, the devil should have God's part, which is the tithe. That the usurer is me greatest Sabbath breaker, because his plough goeth every Sunday. That the userer is the drone, that Virgil speaketh of: ignavum fucos pecus a praesepibus arcent.
许多人都曾经说过巧妙的骂放债的话。他们说,人类应给上帝的贡献是每人底收入底十分之一,而现在这上帝应得的一部竟被魔鬼占了,真是一件可悲的事。又说,放债的人乃是最大的破坏安息日的人,因为他底犁耙是每个安息日都在工作的。又说放债的人就是委吉尔所说的雄蜂。
That the usurer breaketh the first law that was made for mankind, after the fall; which was, in sudore vultus tui comedes panem tuum; not, in sudore vultus aliem. That usurers should have orange-tawny bonnets, because they do Judaise. That it is against nature, for money to beget money; and the like. I say this only, that usury is a concessum propter duritiem cads', for since there must be borrowing and lending, and men are so hard of heart as they will not lend freely, usury must be permitted. Some others have made suspicious and cunning propositions of banks, discovery of men's estates, and other inventions. But few have spoken of usury usefully. It is good to set before us the incommodides, and commodities of usury; that the good may be either weighed out, or culled out; and warily to provide, that while we make forth to that which is better, we meet not with that which is worse.
他们把那些雄蜂(一群偷懒的东西)从蜂房中驱逐出去了。又说放债的人把人类自失乐园以后的第一条法律破坏了。这第一条法律就是“你将汗流满面然后得食”,而放债的人却是“借他人面上的汗而得食”的。又说放债的人应该戴姜黄色的帽子,因为他们是变了犹太人了。又说钱生钱是有悖天道的,诸如此类。我只有这句话可说,就是,放债是“因为人心太硬而始蒙上帝允许的一种事”。因为既然借与贷是免不了的,而且人底心肠是硬得不肯白借钱给人的,那么放债的事情便非准许不可了。又有些人也曾经关于银行及财产呈报和其他的办法作过多疑而巧妙的建议,但是很少有关于放债这件事说过有用的话的。把放债的利与害列举在我们眼前,以便我们酌量采择其利,并且小心办理,庶几我们在走向改良之途的时候不要遇见比现在更坏的事情,这是好的。
The discommodities of usury are: first, that it makes fewer merchants. For were it not for this lazy trade of usury, money would not lie still, but would, in great part, be employed upon merchandising; which is the vena porta of wealth in a state. The second, that it makes poor merchants. For as a fanner cannot husband his ground so well, if he sit at a great rent; so the merchant cannot drive his trade so well, if he sit at great usury. The third is incident to the other two; and that is, the decay of customs of kings or states, which ebb or flow with merchandising. The fourth, that it bringeth the treasure of a realm or state into a few hands. For the usurer being at certainties, and others at uncertainties, at the end of the game; most of the money will be in the box; and ever a state flourisheth, when wealth is more equally spread. The fifth, that it beats down the price of land: for the employment of money is chiefly, either merchandising, or purchasing; and usury waylays both. The sixth, that it dolh dull and damp all industries, improvements, and new inventions, wherein money would be stirring, if it were not for this slug. The last, that it is the cancer and ruin of many men's estates; which in process of time breeds a public poverty.
放债底害处:第一它使商人底数目减少。因为要是没有放债这种懒惰生意,金钱是不会静止不动的,反之,大部分的金钱将被用在商业上,而商业乃是国家底财富底“门静脉”。第二,放债使商人性质变劣。因为,一个农人,假如他住在一个租价很大的田地上他就不能够好好地经营他底地土;类此,假如一个商人不得不靠高利贷的话,他就不能好好地进行他底生意。第三件害处是附属于上述的两件害处的,就是帝王或国家底税收之减少,税收原是随着贸易涨落的。第四件害处是放债把一国底财富都聚在少数人之手。因为放债的人是拿得稳的,而别的生意人是不能拿得稳的,所以到这场戏快结束的时候大多数的钱都进了放债为生的人底箱子了。然而一个国家总是在财富分配得最为平均的时候最为兴盛的。第五件害处是放债之举把土地的价值打低了;因为金钱底用处,主要是在做生意或购置田产,而放债却把这两种事业都路劫了。第六件害处是,放债把一切的工业、改良、和新的发明都挫折,压抑了,因为假如没有放债这种事业阻挠的话,在上述的种种事业中自会有金钱活动的。最末的一件害处是,放债是蠹害许多人底财产的东西,而这种行为经过了相当时间之后是会引起一种共同的贫乏的。
On the other side, the commodities of usury are. First, that howsoever usury in some respect hindereth merchandising, yet in some other it advanceth it: for it is certain, that the greatest part of trade is driven by young merchants, upon borrowing at interest: so as if the usurer either call in, or keep back his money, there will ensue presently a great stand of trade. The second is, that were it not for this easy borrowing upon interest, men's necessities would draw upon them a most sudden undoing; in that they would be forced to sell their means (be it lands or goods) far under foot; and so, whereas duty doth but gnaw upon them, bad markets would swallow them quite up.
在另一方面,放债底益处是,第一,无论放债之举在某种情形是多么阻挠商业的,然而在别的方面它却是助长商业的;因为商业底最大部分是由年轻的商人靠着借有利息的债而经营的,这是无疑的。如果放债的人把他底钱收回或者不放出去,马上就会发生商业上的大停滞。第二件益处是,要没有这样容易的用利息借债的办法,人们底需要将使他们骤然陷于没落;因为他们将不得不被迫而卖掉他们赖以为生的资产(无论是田产或货物)而且卖得价值远不及这些资产底真正价值。所以,放债的行为固然是蠹蚀这些人,但是若没有放债的行为,则坏的市面将把他们整个吞噬了。
As for mortgaging, or pawning, it will lime mend the matter, for either men will not take pawns without use; or if they do, they will look precisely for the forfeiture. I remember a cruel moneyed man, in the country, that would say; the devil take this usury, it keeps us from forfeitures of mortgages and bonds. The third and last is; that it is a vanity to conceive that there would be ordinary borrowing without profit; and it is impossible to conceive the number ofinconveniencies that will ensue, if borrowing be cramped.
至于抵押或典当之举,那也是无补于事的:因为,不是人们不肯无利息地收受抵押和典当;就是,如果他们肯这样做,他们必定会眼睛专注在没收那些资产上面的。记得有一位乡下的狠心富翁,他常说,“鬼把这种放债的举动拿去才好,它使得我们不能够没收抵押的产业和证券”。第三而第末的益处是,设想能有不带利息的一般借贷乃是虚妄的;并且,如果借贷之事一受拘束,将发生的不便之处其数目之多是不能想象的。
Therefore, to speak of the abolishing of usury is idle. All states have ever had it, in one kind or rate, or other. So as that opinion must be sent to Utopia.
因此要废止放债业的话是空话。所有的国家都有过这种生意的,不过种类与利率的不同罢了。所以这种意见只好送到乌托邦里去了。
To speak now, of the reformation and reiglement of usury; how the discommodities of it may be best avoided, and the commodities retained. It appears by the balance of commodities and discommodities of usury, two things are to be reconciled. The one, that the tooth of usury be grinded, that it bite not too much: the other, that there be left open a means, to invite moneyed men to lend to the merchants, for the continuing and quickening of trade. This cannot be done, except you introduce two several sorts of usury; a less, and a greater. For if you reduce usury to one low rate, it will ease the common borrower, but the merchant will be to seek for money. And it is to be noted that the trade of merchandise, being the most lucrative, may bear usury at a good rate; other contracts not so.
现在且一谈改良并管理放债业之道;如何可以避免它底害处而保持它底益处。从放债业底利害相权看来,有两件事是应当调和的。一件是,放债业底牙齿应当磨得钝一点,使它不至于咬人咬得太厉害;另一件是,应当留一个门户,可以鼓励有钱的人放债给商家,以便商业能够继续并活动。这件事情除非你创立两种大小不同的放债,是办不到的。因为,假如你把放债业全减到一个低利率上去,这种办法对一般的借债者将要容易一点而商人将不容易找到钱了。并且我们也应当注意,商品交易的事业,因为获利最厚,所以能担负高利贷,而别的事业则不如此。
To serve both intentions, the way would be briefly thus. That there be two rates of usury, the one free, and general for all; the other under licence only, to certain persons, and in certain places of merchandising. First therefore, let usury, in general, be reduced to five in the hundred; and let that rate be proclaimed to be free and current; and let the state shut itself out, to take any penalty for the same.
要把上述的两种目的都达到,其方法略如下。要有两种利率;一种是自由而且公开的;另一种是受统治的,唯有某种人并且在某种商业地域才可以得到允许的。因此第一,应当使普通放债底利率减到百分之五;这种利率应当公布为自由的通行的利率;并且国家应当担承对于这种的利率不加以罪。
This will preserve borrowing from any general stop or dryness. This will ease infinite borrowers in the country. This will, in good part, raise the price of land, because land purchased at sixteen years purchase will yield six in the hundred, and somewhat more, whereas this rate of interest yields but five. This, by like reason, will encourage and edge industrious and profitable improvements; because many will rather venture in that kind, than take five in the hundred, especially having been used to greater profit Secondly, let there be certain persons licensed to lend, to known merchants, upon usury at a higher rate; and let it be with the cautions following.
这个办法可使借贷之举免于停止或枯竭,也可以便利国内无数的借款人。并且,这个办法,在大体上,将提高田地底价值,因为以十六年交清买款为期买来的地一年之中可以产生百分之六或稍高的利息,而这种放债底利率则只能产生百分之五的利息也。以同样的理由,这种办法也将鼓励并激刺工业和有益的改良,因为许多人将宁愿投资于这些事业而不愿收百分之五的利益,尤其是收惯了较高的利息的人更要如此。第二,应该让一部分人得到允许,可以用较高的利率放债给知名的商人;这种事并且还得有如下的预防。
Let the rate be, even with the merchant himself, somewhat more easy, than that he used formerly to pay: for, by that means, all borrowers shall have some ease by this reformation, be he merchant, or whosoever. Let it be no rank or common stock, but every man be master of his own money: not that I altogether mislike banks, but they will hardly be brooked, in regard of certain suspicions. Let me state be answered, some small matter, for the licence, and the rest left to the lender: for if the abatement be but small, it will no whit discourage the lender. For he, for example, that took before ten or nine in the hundred, will sooner descend to eight in the hundred, than give over his trade of usury, and go from certain gains, to gains of hazard.
这种利率,即在那些商人底方面,也应该比他从前惯付的利率较为轻一点;因为由这种方法,所有的借款人都可以得到一点便利,无论他是商人或是任何人。放债的人不可是银行或公司,而每个人都应当是他自己底钱底主人。这并不是我完全憎恶银行,而是因为他们为了某种嫌疑的原故是很难受一般人底信任的。国家为了所发的允许证应当使放债人负责缴纳一笔小捐税,其余的利益则应当归之于放债的人;因为假如这种捐税底数目很小的话,它是决不会使放债的人灰心的。举例来说,那原先收百分之十或百分之九的利息的人是宁可降到百分之八而不肯放弃他底放债事业,撇下拿得稳的利益跑去求冒险的利益的。
Let these licenced lenders be in number indefinite, but restrained to certain principal cities and towns of merchandising: for then they will be hardly able to colour other men's monies in the country: so as the licence of nine will not suck away the current rate of five: for no man will send his monies far off, nor put them into unknown hands.
这些持有允许证的放债者其数目可以不必限定,不过他们营业的地点却应当限于某几个商业的城市;因为这样他们就不能掩饰国中他人底钱财:持有特许证可以放百分之九的利率的债的人就不会把那一般流行的百分之五的利率的钱吸收尽了;因为没有人肯把钱放到远处,或放在不相识的人底手里的。
If it be objected that this doth, in a sort, authorise usury, which before was, in some places, but permissive: the answer is; mat it is better to mitigate usury by declaration, than to suffer it to rage by connivance.
如果有人反对说,以前放债的事业不过是在某种地方受容忍,而我底办法差不多要使它成为合法的营业了;我的答语是用公开承认的办法补救放债底害处比默认其存在而使它横行的好一点。
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培根是一位经历了诸多磨难的贵族子弟,复杂多变的生活经历丰富了他的阅历。下面读文网小编为大家带来培根英文名言,欢迎大家阅读!
Francis Bacon
弗朗西斯·培根
Francis Bacon’s words “knowledge is power” are well-known to us. This talented boy is so clever that he entered the Trinity College, Cambridge, at the age of twelve and lived for three years there with his older brother.At Cambridge he met the Queen for the first time. The Queen was impressed by his precocious intellect, and was accustomed to call him “the young Lord Keeper”. He began to study law at Gray’s Inn, but his studies were interrupted for two and a half years while he served with the English ambassador to France. The sudden death of his father in February 1579 prompted Bacon to return to England. Sir Nicholas had laid up a considerable sum of money to purchase an estate for his youngest son, but he died before doing so, and Francis was left with only a fifth of that money. Having borrowed money, Bacon got into debt. To support himself, he reentered Gray’s Inn. He made rapid progress. He was admitted to the bar in 1582.
我们都知道弗朗西斯·培根的名言“知识就是力量”。这位极富才华的少年天资聪颖,十二岁便进入剑桥大学三一学院,和他哥哥一起在那度过了三年时光。在剑桥时,他第一次见到女王,女王对他早熟的才华印象深刻,并习惯地称他为“小掌玺大臣”。他在葛莱学院学习法律。但是他中途中断了两年半学业,为英国驻巴黎大使工作。1579年2月,培根的父亲尼古拉斯猝死,使他提前回到英国。他父亲生前为他最小的儿子准备了一大笔购买不动产的钱,可惜他在购买前去世了,培根只得到了那笔钱的五分之一。因为借款,培根债务缠身。为养活自己,他重新回到葛莱学院学习。此后他取得了快速的进步,于1582年成为一名律师。
Bacon’s goals were threefold: discovery of truth, service to his country, and service to the church. Knowing that a prestigious post would aid him toward these ends, in 1580 he applied, through his uncle, for a post at court. It’s a pity that his application failed. However, Bacon’s fortune soared in the next dozen years. In 1613 he was appointed attorney general and in 1618 lord chancellor.
培根有三个方面的目标:发现真理,为国尽忠,服务教会。他知道一个显赫的职位有助于他实现这些目标,于是1580年他就通过叔叔申请了一个在法院的职位,但申请失敗了。然而培根的运气在接下来的十多年里迅速好转。1613年,他被任命为检察长,1618年晋 升为大法官。
Disaster struck soon after. He was convicted by the High Court of Parliament for accepting bribes. Then he was sentenced to a fine and imprisonment. From then on, Bacon devoted himself to study and writing. Some historians believe Bacon may have been innocent of the bribery charges; Bacon himself said that he pleaded guilty by force deliberately so to save the king from a worse political scandal.
但是灾难很快降临。他被英国上议院法庭认定犯有受贿罪,判处罚金和监禁。从那以后,培根将精力放在了学术和写作上。一些历史学家认为,关于受贿的指控,培根可能是无辜的。培根自己说为了避免国王涉入更严重的政治丑闻,他不得不承认有罪。
By the end of March 1626, Bacon came to the suburb of North London through the snow. Suddenly he wanted to do an experiment concerning the possibility of using the
snow to preserve meat. At that time he was studying hot and cold theory and its practical application. However, because of his frail body, he could not withstand the invasion of cold. His bronchitis relapsed and conditions deteriorated. Soon he died in April 9, 1626 early morning, leaving assets of about 7,000 and debts to the amount of 22,000.
1626年3月底的一天,培根踏着积雪去伦敦北郊。他突发奇想,决定做一个关于用雪来保存肉的可能性的实验,当时他正在研究冷热理论及其实际应用问题。然而,他身体虚弱,没能经受住风寒的侵袭,导致他支气管炎复发。随后,他病情恶化,于1626年4月9日的清晨病逝,留下了 7,000英镑财产和22,000英镑的债务。
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根经典哲理散文阅读,希望大家喜欢!
It is a miserable state of mind, to have few things to desire, and many things to fear: and yet that commonly is the case of kings; who being at the highest, want matter of desire, which makes their minds more languishing; and have many representations of perils and shadows, which makes their minds the less clear.
所欲者甚少而所畏者甚多,这种心理是一种痛苦可怜的心理;然而为帝王者其情形多是如此。他们因为尊贵已极,所以没有什么可希冀的,这就使得他们底精神萎靡不振;同时他们又有许多关于危难暗祸的想象,这又使他们底心智不宁了
And this is one reason also of that effect, which the scripture speaketh of; that the king's heart is inscrutable. For multitude of jealousies, and lack of some predominant desire, that should marshal and put in order all the rest, maketh any man's heart hard to find, or sound. Hence it comes likewise, that princes, many times, make themselves desires, and set their hearts upon toys: sometimes upon a building; sometimes upon erecting of an order, sometimes upon the advancing of a person; sometimes upon obtaining excellency in some art, or feat of the hand; as Nero for playing on the harp, Domitian for certainty of the hand with the arrow, Commodus for playing at fence, Caracalla for driving chariots, and the like. This seemeth incredible unto those that know not the principle; that the mind of man is more cheered, and refreshed, by profiting in small things, than by standing at a stay in great We see also that kings, that have been fortunate conquerors in their first years; it being not possible for them to go forward infinitely, but that they must have some check or arrest in their fortunes; turn in their latter years to be superstitious and melancholy: as did Alexander the Great;Dioclesian; and in our memory, Charles the Fifth; and others: for he that is used go forward, and findeth a stop, falleth out of his own favour, and is not the thing he was.
这也就是《圣经》中所谓“君心难测”的那种情形底原因之一。因为畏忌多端而没有一宗主要的欲望可以指挥并约束其余的欲望,这种心理会使得任何人底心都是难以测度也。因此有许多君王常为自己造欲望,并专心于细事;这些细事有时是一座建筑,有时是建立一个教宗,有时是擢升一人,有时是要专精一艺或一技,如尼罗之于琴,道密先之于射,可谟达斯之于剑,卡剌卡拉之于御,以及类此者皆是也。这对于那些不知道下列的原理的人好象是不可思议的,那原理就是人底心理乐于在小事上得益,而不乐于在大事上滞留。我们也常见那些在早年曾为幸运的胜利者的帝王,因为他们不能永远进取,而在幸运中不得不受限制的原故,在晚年变为迷信而且寡欢;例如亚历山大大帝,代奥克里贤;还有我们都记得的查理第五,以及其他的君王之所为是也。因为那一向惯于进取的人,在后来碰了钉子的时节,不免要自轻自贱,非复故我的。
To speak now of the true temper of empire: it is a thing rare, and hard to keep: for both temper and distemper consist of contraries. But it is one thing to mingle contraries, another to interchange them. The answer of Apollonius to Vespasian is full of excellent instruction;
现在且说王权底真气质;那是很不容易保持的;因为真的气质和失调的气质二者都是由矛盾冲突之物所成者也。然而搀和相反的事物为一事,交换相反的事物又为一事。阿波郎尼亚斯答外斯帕显的话是满含最好的教训的。
Vespasian asked him; What was Nero's overthrow? He answered;Nero could touch and tune the harp well; but in government, sometimes he used to wind the pins too high, sometimes to let them down too low. And certain it is, that nothing destroyeth authority so much, as the unequal and untimely interchange of power pressed too far, and relaxed too much.
外斯帕显问他:“招致尼罗底颠覆者是什么”?他答道:“尼罗善于调弦弄琴;可是在政治上,他把轴栓有时拧得太紧,有时放得太松了”。无疑地,忽然大施威迫,忽然过度松弛,这种不平衡不合时的政策之变换,再没有比它更能破坏威权的了。
This is true; that the wisdom of all these latter times in princes' affairs, is rather fine deliveries, and shiftings of dangers and mischiefs, when they are near, than solid and grounded courses to keep them aloof. But this is but to try masteries with fortune: and let men beware, how they neglect, and suffer matter of trouble to be prepared: for no man can forbid the spark, nor tell whence it may come.
近代的讲人君之事者,其智多在巧避与转移临近的危难,而不在坚固合理的,使人君超然危难之上的常轨,这是真的。但是这种办法简直是与幸运之神争短长了。人们也应当小心,不可忽视或容忍变乱底资料之渐积,因为没有人能防止那星星之火,也没有人能够看出这火星子将从何方来也。
The difficulties in princes' business are many and great; but the greatest difficulty, is often in their own mind. For it is common with princes (saith Tacitus) to will contradictories. Sunt plerumque.'region voluntates vehementes et inter se contrariae. For it is the solecism of power, to think to command the end, and yet not to endure the mean.
人君事业中的艰难是多而且大的;然而其最大的艰难却常是在他们自己心里的。因为(如泰西塔斯所说)作帝王的人而有矛盾的欲望乃是常事也:“君王们底欲望多是强烈而又自相矛盾的”。盖权势底自然弱点就是想要达到某种目的而却不肯忍受那必需的手段也。
Kings have to deal with their neighbours; their wives; their children; their prelates or clergy; their nobles; their second-nobles or gentlemen; their merchants; their commons; and their men of war, and from all these arise dangers, if care and circumspection be not used.
为帝王者必须应付其邻国,后妃,子女,高级僧侣或教士,贵族,第二流的贵族或绅士,商人,平民,兵士;从所有的这些方面都可以兴起危难,假如他不小心谨慎的话。
First for their neighbours; there can no general rule be given (the occasions are so variable), save one; which ever holdeth; which is, that princes do keep due sentinel, that none of their neighbours do overgrow so (by increase of territory, by embracing of trade, by approaches, or the like), as they become more able to annoy them, than they were. And this is, generally, the work of standing councils to foresee, and to hinder it During that triumvirate of kings. King Henry Vffl of England, Francis I, King of France, and Charles V, Emperor, there was such a watch kept, that none of the three could win a palm of ground, but the other two would straightways balance it, either by confederation, or, if need were, by a war: and would not, in any wise, take up peace at interest And the like was done by that league (which, Guicciardine saith, was the security of Italy) made between Ferdinando King of Naples; Lorenzius Medices, and Ludovicus Sforza, potentates, the one of Florence, the other of Milan.
先说他们底邻国。关于这点除了一条永远可靠的定理外别无普遍的定理可说,因为情势是十分易于变化的。那一条永远可靠的定理就是为人君者应当监视不懈,毋使任何邻国(或以领土之扩张,或由商业之吸引,或用外交的手腕,以及类此的种种)强大到比以先更能为患于本国的程度。要预料并防止这种情形是政府中某项永久机关底工作。在从前三大君主——就是英王亨利第八,法王法兰西斯第一,皇帝查理第五——为欧洲领袖的时候,他们三位之中谁不能得尺寸之土,若果有一位得着了尺寸之土,其余的两位立刻就要把那种情形纠正过来,其方法或以联盟,或以战争(如果必要的话),并且无论如何决不贪一时之利而与之讲和,其互相监视之严有如此者。又奈波尔斯王飞迭南,劳伦斯·麦地奇与卢道维喀斯·斯福尔察(二人都是霸君,一个是佛罗伦斯底,一个是米兰底)之间的那个联盟(即贵恰底尼所谓意大利之保障者)其所为亦与此相同。
Neither is the opinion of some of the schoolmen to be received; that a war cannot justly be made, but upon a precedent injury, or provocation. For there is no question, but a just fear of an imminent danger, though there be no blow given, is a lawful cause of a war.
还有经院学派中某种学者底意见,以为无已成的伤害或挑衅的原因而作战,不能算是堂堂正正之师,这种意见是要不得的。因为敌人虽尚未给我们以打击,但是我们有充分的理由恐惧临近的祸患,这也算是战争底正当原因,这是没有问题的。
For their wives; there are cruel examples of them. Livia is enfamed for the poisoning of her husband: Roxolana, Solyman's wife, was the destruction of that renowned prince. Sultan Mustapha; and otherwise troubled his house, and succession: Edward the Second of England his queen had the principal hand, in the deposing and murder of her husband.
至于后妃,她们之中是有残酷的例子的。里维亚因为毒害丈夫而著恶名;罗克撒拉那,梭利满底王后,就是杀害那位出名的王子苏丹穆斯塔发的人,并且在别的方面也曾搅乱其家庭及嗣续;英王爱德华第二底王后在废除并杀害她底丈夫之举中是主要人物。
This kind of danger is then to be feared, chiefly, when the wives have plots for the raising of their own children; or else that they be adulteresses.
因此,最当防范这种危险的时候,就是当那为后妃者为了要扶立自己底所生而有阴谋的时候,否则就是当她们有外遇的时候。
For their children: the tragedies, likewise, of dangers from them, have been many.
至于子嗣,同样地,由他们而来的危难其所致的不幸也是很多的。
And generally, the entering of fathers into suspicion of their children, hath been ever unfortunate. The destruction of Mustapha (that we named before) was so fatal to Solyman's line, as the succession of the Turks, from Solyman, until this day, is suspected to be untrue, and of strange blood; for mat Selymus the Second was thought to be supposititious. The destruction of Crispus, a young prince of rare towardness, by Constantinus the Great, his father, was in like manner fatal to his house; for both Constantinus, and Constance, his sons, died violent deaths; and Constantius, his other son, did little better; who died, indeed, of sickness, but after that Julianus had taken arms against him. The destruction of Demetrius, son to Philip the Second, of Macedonia, turned upon the father, who died of repentance. And many like examples there are: but few, or none, where the fathers had good by such distrust; except it were, where me sons were up in open arms against them; as was Selymus the First against Baiazet: and the three sons of Henry the Second, King of England.
一般地说来,父亲对儿子生疑忌之心者总是不幸的。穆斯塔发之死(上面已经说到的)对梭利满王室是一种致命伤,因为土耳其王室自梭利满以至今日的王位继承都有不正之嫌疑,恐是外来的血统;因为塞利马斯第二被人认为是私生子也。克瑞斯帕斯(一位非常温顺的青年王子)之见杀于康士坦丁努斯大帝,也同样地是他那个王室底致命伤;因为康士坦丁努斯底两个儿子,康士坦丁努斯和康士坦斯,都死于非命;他底另外的一个儿子,康士坦洽斯,结局也不见佳;他虽然确是病死的,但是他也是在玖利安努斯起兵之后死的。马其顿王腓力普第二底王子德米垂亚斯之死报在他父亲身上,因为他是悔恨而死的。类此的例子很多,但是为父亲的因这种猜疑之心而得到益处的例子却是很少或没有;唯有在做儿子的公然举兵反叛的时候,那可算是例外,如塞利马斯第一之征巴亚塞提,和英王亨利第二之三子是也。
For their prelates; when they are proud and great, there is also danger from them: as it was, in the times of Anselmus, and Thomas Becket, Archbishops of Canterbury; who with their croziers, did almost try it, with the king's sword; and yet they had to deal with stout and haughty kings; William Rufus, Henry the First, and Henry the Second. The danger is not from that state, but where it hath a dependence of foreign authority; or where the churchmen come in, and are elected, not by the collation of the king, or particular patrons, but by the people.
至于高级僧侣,在他们骄纵有势的时候,也可以由他们发生危险的,如安塞尔马斯和坎特白雷大主教汤玛斯·拜开提底时代尤是也。这两个人几乎以他们底圭杖与帝王底刀剑相争,而奇者,他们所与之抗衡者竟是坚强骄傲的君主,即威廉·鲁夫斯,亨利第一与亨利第二是也。这种危险并非来自僧侣阶级底本身,而是当他们倚仗国外的势力的时候才有的,或者在僧侣们进来及被选的时候,不受职于君主或任何个人而是由民众选出的,在这种时候,才有危险的。
For their nobles; to keep them at a distance, it is not amiss; but to depress them, may make a king more absolute, but less safe; and less able to perform anything that he desires. I have noted it, in my history of King Henry the Seventh of England, who depressed his nobility; whereupon, it came to pass that his times were full of difficulties, and troubles; for the nobility, though they continued loyal unto him, yet did they not cooperate with him in his business. So that in effect, he was fain to do all things, himself.
至于贵族,对他们稍为疏远也不为过;可是压抑他们,也许可以使为帝王者君权更专,但是不甚安全,并且不容易把他心中所欲的事做到。在拙著《英王亨利第七本纪》中常见及此点,即亨利第七是压抑贵族的,因此他底时代乃是充满着艰难与祸乱的;因为那些贵族,虽然仍旧忠于亨利,然而却没有在他底事业上与他合作。因此他就不得不自己来办一切的事了。
For their second nobles; there is not much danger from them, being a body dispersed. They may sometimes discourse high, but that doth little hurt: besides, they are a counterpoise to the higher nobility, that they grow not too potent: and lastly, being the most immediate in authority, with the common people, they do best temper popular commotions.
至于那第二流的贵族,他们是没有什么危险性的,因为他们是一个散漫的团体。他们有时候也许放言高论,但是那是没有什么大害的;并且,他们是高级贵族底一种平衡力,使之不能增长得过于强大的;最后,他们因为是最与一般人民接近的掌权者,所以他们也是最能缓和民乱的。
For their merchants; they are venaporta; and if they flourish not, a kingdom may have good limbs, but will have empty veins, and nourish lime. Taxes, and imposts upon them, do seldom good to the king's revenue; for that that he wins in the hundred, he loseth in the shire; the particular rates being increased, but the total bulk of trading rather decreased.
至于商人,他们可算是“门静脉”;要是他们不繁荣,那末一个国家也许有好的四肢,但是其血管将是空的,其营养将甚为贫乏。加之于他们的赋税很少能于人君底收入有益的,因为他在小处得来的在大处失去了,那就是各项税率固然增加,而商业底总额则减削也。
For their commons; there is little danger from them, except it be, where they have great and potent heads; or where you meddle with the point of religion; or their customs, or means of life.
至于平民,除非他们有伟大,多能的领袖,或者你对于宗教问题,或他们底风俗,或他们底生计加以干涉的时候,他们是没有什么危险性的。
For their men of war, it is a dangerous state, where they live and remain in a body, and are used to donatives; whereof we see examples in the Janissaries, and Pretorian bands of Rome: but trainings of men, and arming them in several places, and under several commanders, and without donatives, are things of defence, and no danger.
至于军人,当他们在一起过着团体生活,并且习于赏赐的时候,他们是一个危险阶级。如此的例子我们可于土耳其之亲卫兵与罗马之护卫军见之;但是训练一部分人,并分级予以武装,由好几个将帅统领,并且不加赏赐,则是自卫的举措而不含危险也。
Princes are like to heavenly bodies, which cause good or evil times;and which have much veneration, but no rest All precepts concerming kings, are in effect comprehended in those two remembrances: memento quod es homo', and memento quod es deus, or vice da', the one bridleth their power, and the other their will.
为人君者有如天上的星宿,能致福亦能致祸,受很多的尊敬但是没有休息。一切关于帝王的箴言,实际是包含在这两句铭语里的;“记住你是个人”和“记住你是个神或者神底代表”。头一句话约束他们底权力,后一句话控制他们底意志。
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根散文随笔双语阅读,希望大家喜欢!
Men's thoughts are much according to their inclination: their discourse and speeches according to their learning, and infused opinions; but their deeds are after as they have been accustomed. And therefore, as Machiavelli well noteth (though in an evil favoured instance) there is no trusting to the force of nature, nor to the bravery of words; except it be corroborate by custom. His instance is, that for the achieving of a desperate conspiracy, a man should not rest upon the fierceness of any man's nature, or his resolute undertakings; but take Such an one, as hath had his hands formerly in blood. But Machiavelli knew not of a Friar Clement, nor a Ravillac, nor a Jaureguy, nor a Baltazar Gerard: yet his rule holdeth still, that nature, nor the engagement of words, are not so forcible as custom. Only superstition is now so well advanced, that men of the first blood are as firm as butchers by occupation: and votary resolution is made equipollent to custom, even in matter of blood. In other things, the predominancy of custom is everywhere visible; in so much, as a man would wonder, to hear men profess, protest, engage, give great words, and then do just as they have done before: as if they were dead images, and engines moved only by the wheels of custom.
人们底思想多是依从着他们底愿望的,他们底谈论和言语多是依从着他们底学问和从外面得来的见解的;但是他们底行为却是随着他们平日的习惯的。所以马基亚委利说得很好(虽然他所论的事是很丑的),天性底力量和言语底动人,若无习惯底增援,都是不可靠的。他所论的事情是,为了完成一件极险恶的阴谋,一个人不可信任所用的某人之天性底凶猛或约言底坚决,而应当任用以前曾经亲自下过手,手上染过他人底血的人。但是马基亚委利不知道有一个乞僧克莱门,也不知道有一个哈委亚克,也不知道有一个约尔基,也不知道有一个巴尔塔萨尔·杰拉尔;然而他底定律依然是不移的,就是,天性与言语上的允诺要约都不如习惯有力。只有一件,就是现在迷信很盛,以致初次为迷信杀人的人简直是和业屠的人一样地不动心;盟誓底决意也被作成与习惯一样地强,甚至在流血的事件中亦是如此。在迷信以外的事情中习惯之凌驾一切是处处可见的;其势力之强,使得人们于自白、抗辩、允诺、夸张之后,依然一仍旧贯地作下去,好象他们是无生命的偶像,和由习惯底轮子来转动着的机械似的,这种情形真使人惊讶。
We see also the reign or tyranny of custom, what it is. The Indians (I mean the sect of their wise men) lay themselves quietly upon a stack of wood, and so sacrifice themselves by fire. Nay, the wives strive to be burned with the corpses of their husbands. The lads of Sparta, of ancient time, were wont to be scourged upon the altar of Diana, without so much as queening. I remember in the beginning of Queen Elizabeth's time of England, an Irish rebel condemned, put up a petition to the deputy, that he might be hanged in a with, and not in an halter, because it had been so used, with former rebels.
我们也可以见到习惯底统治或专制,可以看出它是怎么回事。印度人(我说的是他们底哲人中的一派)会自己静静地躺在一堆柴上,然后用火自焚以为牺牲。不但如此,那些做妻子的还要争着与丈夫底尸身一同烧死呢。在古时,斯巴达底青年们常乐于在狄亚那底祭坛上受笞刑,连一动也不动。我还记得在女王伊利萨白初年的英国,有一个被判死刑的爱尔兰叛党曾上呈总督,请求缢死他的时候用薪条而不用绞索,因为以前的叛党都是照例用薪条的。
There ON be monks in Russia, for penance, that will sit a whole night in a vessel of water, till they be engaged with hard ice. Many examples may be put of the force of custom, both upon mind, and body. Therefore, since custom is the principal magistrate of man's life, let men by all means endeavour to obtain good customs.
在俄罗斯有些僧人为赎罪起见,会在水盆里坐上一夜,直到他们被坚冰冻住了才算。习惯在人底精神和肉体两方面的力量,例子可以举出很多来。所以,既然习惯是人生底主宰,人们就应当努力求得好的习惯。
Certainly, custom is most perfect, when it beginneth in young years: this we call education; which is, in effect, but an early custom. So we see, in languages the tongue is more pliant to all expressions and sounds, the joints are more supple to all fears of activity and motions, in youth than afterwards. For it is true, that late learners cannot so well take the ply; except it be in some minds, that have not suffered themselves to fix, but have kept themselves open and prepared to receive continual amendment, which is exceeding rare.
习惯如果是在幼年就起始的,那就是最完美的习惯,这是一定的,这个我们叫做教育。教育其实是一种从早年就起始的习惯。所以我们常见,在言语上,幼年时代比幼年以后舌头较为柔活,能学一切的语法及声音,并且四肢关节也比较柔活,适于各种的竞技和运动。因为年长方学的人不能象从小就学起的人能屈伸如意,这是真的;除非在有些从未固定自己底心志,反而把心志开放着,并准备好了接受不断的改良的人们,那算是例外,但这种情形是非常之少的。
But if the force of custom simple and separate, be great: the force of custom copulate, and conjoined and collegiate, is far greater. For there example teacheth; company comforteth; emulation quickeneth; glory raiseth: so as in such places the force of custom is in his exaltation. Certainly, the great multiplication of virtues upon human nature resteth upon societies well ordained, and disciplined. For commonwealths, and good governments, do nourish virtue grown, but do not much mend the seeds. But the misery is, that the most effectual means are now applied to the ends least to be desired.
但是假如个人底单独的习惯其力量是很大的,那么共有的联合的习惯,其力量就更大得多了。因为在这种地方他人底例子可为我之教训,他人底陪伴可为我之援助,争胜之心使我受刺激,光荣使我得意,所以在这种地方习惯底力量可说是到了最高峰。天性中美德底繁殖是要仗着秩序井然,纪律良好的社会的;这是无疑的。因为国家与好政府只是滋养已长成的美德,而不甚帮助美德的种子的。可悲者,最有效的工具,目前是正用以求达到最要不得的目的呢。
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根哲理散文双语阅读,希望大家喜欢!
There is a wisdom in this, beyond the rules of physic: a man's own observation, what he finds good of, and what he finds hurt of, is the best physic to preserve health.
养生有道,非医学底规律所能尽。一个人自己底观察,他对于何者有益何者有害于自己的知识,乃是最好的保健药品。
But it is a safer conclusion to say; this agreeth not well with me, therefore I will not continue it; than this; I fmd no offence of this, therefore I may use it. For strength of nature in youth passeth over many excesses, which are owing a man till his age. Discern of the coming on of years, and think not, to do the same things still; for age will not be defied. Beware of sudden change in any great point of diet, and if necessity enforce it, fit the rest to it. For it is a secret, both in nature, and state; that it is safer to change many things, than one. Examine thy customs, of diet, sleep, exercise, apparel, and the like; and try in anything thou shall judge hurtful, to discontinue it by little and little; but so, as if thou doest fmd any inconvenience by the change, thou come back to it again: for it is hard to distinguish, that which is generally held good, and wholesome, from that, which is good particularly, and fit for thine own body.
但是在下断语的时候,如果说:“这个与我底身体不合,因此我要戒它”,比说:“这个好象于我没有什么害处,因此我要用它”较为安全得多。因为少壮时代底天赋的强力可以忍受许多纵欲的行为,而这些行为是等于记在账上,到了老年的时候,是要还的。留心你底年岁底增加,不要永远想做同一的事情,因为年岁是不受蔑视的。在饮食底重要部分上不可骤然变更,如果不得已而变更的话,则别的部分也须要变更,以便配合得宜。因为在自然的事体和国家的事务上都有一种秘诀,就是变一事不如变多事的安全。把你平日饮食、睡眠、运动、衣服、等等的习惯自省一下,并且把其中你认为有害的习惯试行逐渐戒绝,但是其办法应当这样,如果你由这种变更而感觉不适的时候,就应当回到原来的习惯去;因为把一般认为有益卫生的习惯和于个人有益,于你自己底身体适合的习惯分别起来是不容易的。
To be free minded, and cheerfully disposed, at hours of meat, and of sleep, and of exercise, is one of the best precepts of long lasting. As for the passions and studies of the mind; avoid envy; anxious fears; anger fretting inwards; subtle and knotty inquisitions; joys, and exhilarations in excess; sadness not communicated. Entertain hopes; mirth rather than joy; variety of delights, rather than surfeit of them; wonder, and admiration, and therefore novelties; studies that fill the mind with splendid and illustrious objects, as histories, fables, and contemplations of nature. If you fly physic in health altogether, it will be too strange for your body, when you shall need it If you make it too familiar, it will work no extraordinary effect, when sickness cometh. I commend rather some diet, for certain seasons, than frequent use of physic, except it be grown into a custom.
在吃饭、睡觉、运动的时候,心中坦然,精神愉快,乃是长寿底最好秘诀之一。至于心中的情感及思想,则应避嫉妒,焦虑,压在心里的怒气,奥秘难解的研究,过度的欢乐,暗藏的悲哀。应当长存着的是希望,愉快,而非狂欢;变换不同的乐事,而非过餍的乐事;好奇与仰慕,以保有新鲜的情趣;以光辉灿烂的事物充满人心的学问,如历史、寓言、自然研究皆是也。如果你在健康的时候完全摒弃医药,则到了你需要它的时候将感觉医药对于你底身体过于生疏不惯。如果你平日过于惯用医药,则疾病来时,医药将不生奇效。窃以为与其常服药饵,不如按季节变更食物,除非服药已经成了一种习惯
For those diets alter the body more, and trouble it less. Despise no new accident in your body, but ask opinion of it In sickness, respect health principally; and in health, action.
因为那些不同的食物是可以变更体气而不扰乱它的。对于身体上任何新的症候都不可小视,须要向人求教。
For those that put their bodies to endure in health, may in most sickness, which are not very sharp, be cured only with diet, and tendering. Celsus could never have spoken it as a physician, had he not been a wise man withal, when he giveth it, for one of the great precepts of health and lasting, that a man do vary, and interchange contraries; but with an inclination to the more benign extreme: use fasting, and full eating, but rather full eating; watching and sleep, but rather sleep;sitting, and exercise, but rather exercise; and the like.
在病中,主要的是注意健康;在健康的时候,主要的是注意活动。因为那平日使自己底身体习于劳动的人在大多数不很厉害的疾病中只要节饮食,多调养,就可以好了。塞尔撒斯教人养生长寿之道,最要的一端就是一个人应当把各种相反的习惯都变换着练习练习,但是在轻重之间却应当稍重那有益于人的一端;禁食与饱食都应当练习,但是宁可稍重饱食;警醒与睡眠都应当练习,但是宁可偏尚睡眼;安坐与运动都应当练习,但是宁可着重运动;诸如此类
So shall nature be cherished, and yet taught masteries. Physicians are some of them so pleasing, and conformable to the humour of the patient, as they press not the true cure of the disease; and some other are so regular, in proceeding according to art, for the disease, as they respect not sufficiently the condition of the patient Take one of a middle temper, or if it may not be found in one man, combine two of either sort: and forget not to call, as well the best acquainted with your body, as the best reputed of for his faculty.
塞尔撒斯要不是一位医生而兼哲人的话,专以医生底身分他是永不会说出这种话来的。如他所说的办法,将使天生的体质既可以得滋养又可以增力量也。医生之中有些是对于病人底脾气很纵容迁就的,以致不能迅收治疗之效;又有些人则是照治病底学理行事,十分谨严,以致对于病者底实情不充分注重。选择医生的时候顶好请一位性情适中的;或者,如果一个人没有这样的性情的时候,则在两种人里各取其一而调和之。又在请医生的时候,固然要请那出名的好医生,也不可忘了请那个最熟悉你底体格的医生也。
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根经典散文随笔,希望大家喜欢!
宗教是人类社会发展到一定历史阶段出现的一种文化现象,属于社会特殊意识形态。旧时由于人对自然的未知探索,以及表达人渴望不灭解脱的追求,进而相信现实世界之外存在着超自然的神秘力量或实体,使人对该一神秘产生敬畏及崇拜,从而引申出信仰认知及仪式活动体系,与民间神话一样,其也有自己的神话传说,彼此相互串联,其是一种心灵寄托。
宗教之成立,其种类甚多,型态亦有种种不同,有现存者,亦有已衰微乃至不存者。其型态可大别为个人心理之宗教,与集团社会之宗教。个人心理之宗教,指个人独自之宗教信念与体验,而不论其是否参与特定之宗教组织,或具有何种特定之信仰型态。若经由个人之虔诚信仰、深切体验,而积极向他人弘传,集合具有相同信仰之人群,即成为宗教团体,产生新兴宗教,主倡者称为此宗之开祖。若致力于对固有宗教之改革运动,则 称改革者。
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下面是读文网小编为大家带来英语优美散文:In Springtime,希望大家喜欢!
Each spring, the urge to plant something—a flower or vegetable or anything that would blossom and produce—pulled at her. It must have been a legacy from her grandmother who had, long ago, kept a garden of small and neat proportions.
There had been cabbage-sized roses and delicate white pea blossoms. And in the fertile earth hid golden carrot spears and round white onions, layered and pearly.
The garden gave forth its best from early spring, when the frost still powdered the ground, until late autumn amidst the flaming leaves. And Alice came to believe her grandmother had found the secret to life itself buried deep in the soft black earth.
There had been space and light for things to grow at her grandmother’s house—unlike here in the city where even weeds had a difficult time breaking through the ever-present asphalt.
There was no place for Alice to grow even a single flower—not in front of the brownstone building, where angled cracks only hinted at the earth below, not inside her small dark apartment where the life-giving sunlight would have to traverse an impossibly long distance just to reach her grimy windows.
She had tried, that first year she had come to the city, when hope blossomed in her heart and the future seemed filled with promise. She had carried to her rooms a red clay pot of patio tomatoes, guaranteed to produce scarlet globes hanging in abundance from the dark green stems.
But the lack of sunlight and fresh air turned the green to faded brown, and by summer’s end, the tomatoes themselves were shriveled and misshapen—a nightmare version of what nature intended.
Alice threw the plant away, and never brought home another. Instead, every spring, when the desire for life burned in her, she would stop at the flower sellers waiting patiently outside the subway entrance and buy armfuls of freesias and roses and carnations.
Tenderly, she would carry the paper-wrapped bundle home, to arrange the fragrant rootless blossoms in a crystal vase to die.
译文:春天
每到春天,艾丽丝便渴望种点什么——鲜花,或蔬菜或一切能开花能生长的东西。很久以前,从她祖母那儿遗留下来一个整洁的小花园。
那里,春季的时候,簇簇洋白菜大的玫瑰和丛丛散发着幽香的雪白的豌豆花竞相开放。肥沃的土地下埋藏着金色的胡萝卜的幼苗以及珍珠样又白又圆的洋葱。
早春的花园冲破严寒霜冻,把最美的景色带给人间,晚秋时节则呈现在一片火红的树叶中。艾丽丝确信祖母已经发现深埋在柔软的黑色土地下的生命本身的秘密。
祖母的房屋外面有足够的空间和阳光适合植物的生长,不像这城市里,种子要从布满沥青的地上破土而出非常艰难。
在城里,爱丽丝找不出一点地方哪怕是种一株花,褐石房屋外面不行,那里只是从房屋之间的夹缝中透进少许的阳光,在她狭小而黑暗的公寓更不行,哺育生命的阳光不可能穿过那么远的距离,最多只能到达昏暗的窗户。
来到城里的第一年,她曾努力去尝试,那时她心中充满希望,对未来似乎也有点盼头。她种了一砵西红柿放在房间外的露台上,里面盛满红色的粘土,指望那深绿的枝桠上定会挂满又圆又红的果实。
但是因为缺乏阳光和新鲜空气,绿叶褪变成了褐色,直到夏末,西红柿也变得干瘪且畸形,当初的美好愿望成了一场空。
爱丽丝扔掉西红柿,从今往后不往家里带任何其它的植物了。然而,每当春天来临,她的心里依然充满对生命的渴望,她耐心地等在地铁入口处,流连于卖花人面前,买了一大束小苍兰、玫瑰和康乃馨,抱在臂弯里。
她小心翼翼地捧着这束用纸包装好的花回了家,把这芬芳的无根的鲜花插在水晶瓶子里,直到枯萎。
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根经典散文双语阅读,希望大家喜欢!
An ant is a wise creature for itself; but it is a shrewd thing, in an orchard, or garden. And certainly, men that are great lovers of themselves, waste the public.
蚂蚁是一种为自己打算起来很聪明的动物,但是在一座果园或花园里它就是一种有害的动物了。那深爱自身的人的确是有害于公众的。
Divide with reason between self-love, and society: and be so true to thy self, as thou be not false to others; specially to thy king, and country. It is a poor centre of a man's actions, himself. It is right earth. For that only stands fast upon his own centre; whereas all things that have affinity with the heavens, move upon the centre of another, which they benefit. The referring of all to a man's self, is more tolerable in a sovereign prince; because themselves are not only themselves; but their good and evil, is at the peril of the public fortune. But it is a desperate evil in a servant to a prince, or a citizen in a republic.
所以一个人应当把利己之心与为人之心以理智分开,对自己忠实,要做到无欺于人的地步,尤其是对他底君主与国家为然。把一个人底私利,作为他底行动底中心,是很不好的。那就完全和地球一样。因为只有地球是固定在自己底中心上的;而一切与天体有关之物则是依他物底中心而行动的,并且对这些别的物体是有利的。对一切事物都拿自己做标准,这在一个君主方面是较为可恕的,因为君主们底自身并不就是个人而已,反之,他们底善恶乃是公众底安危之所系也。但是这种情形若在一位君主底臣仆身上或在一个共和国底公民身上有之,则是一件极坏的恶事。
For whatsoever affairs pass such a man's hands, he crooketh them to his own ends: which must needs be often eccentric to the ends of his master, or state. Therefore let princes, or states, choose such servants as have not this mark; except they mean their service should be made but the accessory. That which maketh the effect more pernicious, is that all proportion is lost It were disproportion enough, for the servant's good to be preferred before the master's; but yet it is a greater extreme, when a little good of the servant shall cany things against a great good of the master's.
因为无论何事若经过这样的一个人底手里,他一定会把那些事为自己底私利而拗曲的;而这种行为一定常常是与他底主上或国家底利益违背的。因此,为人君或主政者应当选择没有这种性情或习惯的臣仆,除非他们底用意是要这种人办理细事,仅为工具者,那末是可以有例外的。为私底最大的弊害在使事务完全失宜。先顾臣仆之利,后及主上之利,这已经是很不合的了;然而有时竟以臣仆之小利而不顾主上之大利,这就是为害最烈了。
And yet that is the case of bad officers, treasurers, ambassadors, generals, and other false and corrupt servants; which set a bias upon their bowl, of their own petty ends, and envies, to the overthrow of their master's great and important affairs. And for the most part, the good such servants receive is after the model of their own fortune;
but the hurt they sell for mat good is after the model of their master's fortune.
这种情形正即是不良的官员、财吏、使节、与将帅以及其他的奸臣污吏之所为;这种善于自谋的情形使他们取径不正;顺循自己底小利与私怨,而破坏君主底重大事业。然而就最大多数言之,这般臣仆所得到的好处不过是与他们个人底幸运相当,但是他们为那点好处付作代价的弊害却就与他们的君主底祸福相当了。
And certainly, it is the nature of extreme self-lovers; as they will set an house on fire, and it were but to roast their eggs: and yet these men, many times, hold credit with their masters, because their study is but to please them, and profit themselves: and for either respect, they will abandon the good of their affairs.
又,“引火烧房但图烤熟自己之鸡卵”,极端的自私者,其天性确有如此者;然而这样的人往往得主上底信任,因为他们所注意揣摩者就在如何逢迎主人而肥己身也:为了这两者之中的任何一项,他们都会抛弃主人底事务之利益而不顾的。
Wisdom for a man's self, is in many branches thereof, a depraved thing. It is the wisdom of rats, that will be sure to leave a house, somewhat before it fall. It is the wisdom of the fox, that thrusts out the badger, who digged and made room for him.
善于谋身的聪明,在它底许多种类中,都是一种卑污的聪明。它是那房屋将倒以前定会离开的老鼠底聪明。它是那驱逐为它掘穴造屋的穴熊的狐狸底聪明。
It is the wisdom of crocodiles, that shed tears, when they would devour. But that which is specially to be noted is that those which (as Cicero says of Pompey) are sui amantes sine rivali, are many times unfortunate. And whereas they have all their time sacrificed to themselves, they become in the end themselves sacrifices to the inconstancy of fortune; whose wings they thought, by their self-wisdom, to have pinioned.
它是那在要吞噬他物的时候落泪的鳄鱼底聪明。但是尤可注意者,是那些“爱自己甚于任何旁人的人”(如西塞罗论庞拜之言)往往是不幸的。他们虽永远为自己而牺牲他人,结局他们却变为祸福之神底变化无常底牺牲品;而他们从前以为是以自己底善于谋身就已经把祸福之神底翅翼困缚住了的。
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培根散文随笔集中英对照,通过阅读文学名著学语言,是掌握英语的绝佳方法。既可接触原汁原味的英语,又能享受文学之美,一举两得,何乐不为?
I had rather believe all the fables in the Legend, and the Talmud, and the Alcoran, than that this universal frame is without a mind. And therefore, God never wrought miracle to convince atheism, because his ordinary works convince it It is true, that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringelh men's minds about to religion: for while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no further: but when it beholdeth the chain of them, confederate and linked together, it must needs fly to providence, and deity. Nay, even mat school which is most accused of atheism, doth most demonstrate religion; that is, the school of Leucippus, and Democritus, and Epicurus.
我宁愿相信《金传》,《塔尔木经》及可兰经中的一切寓言,而不愿相信这宇宙底体构是没有一个主宰的精神的。同此,上帝从没有创造奇迹以服无神论,因为神所造的日常的一切就足以驳倒无神论了。一点点儿哲学使人倾向于无神论,这是真的;但是深究哲理,使人心又转回到宗教去.因为当一个人底精神专注意许多不相联贯的次因的时候,那精神也许有时会停留在这些次因之中而不再前进;但是当它看见那一串的次因相连相系的时候,它就不能不飞向天与神了。不特此也,就是那最以无神论见诟的哲学学派(即莱欧西帕斯,德谟克瑞塔斯,埃辟寇拉斯一派)也最为证实宗教
For it is a thousand times more credible, that four mutable elements, and one immutable fifth essence, duly and eternally placed, needs no God, than mat an army of infinite small proportions, or seeds unplaced, should have produced this order, and beauty, without a divine marshal.
因为主张这宇宙万物底秩序与美是不经一位神圣的领袖之主持而由四种可变易的原素和一种不可变易的第五原素,适如其分而永久如此地安排的,造成的,这种学说较之那主张这宇宙万物底秩序与美是全仗着一大群无限小,无定位的原子之说,其可信当在千倍也。
The scripture saith; The fool hath said in his heart, mere is no God: it is not said; The fool hath thought in his heart: so as, he rather saith it by rote to himself, as that he would have, than (hat he can thoroughly believe it, or be persuaded of it For none deny there is a God, but those, for whom it maketh that there were no God. It appeareth in nothing more, mat atheism is radher in die lip, man in die heart of man, man by this; dial atheists will ever be talking of that their opinion, as if they fainted in it, within themselves, and would be glad to be strengthened, by me consent of others: nay more, you shall have atheists strive to get disciples, as it faredh with other sects: and, which is most of all, you shall have of mem, mat will suffer for adieism, and not recant; whereas, if they did truly think, mat mere were no such dung as God, why should diey trouble themselves? Epicurus is charged, that he did but dissemble, for his credit's sake, when he affirmed, there were blessed natures, but such as enjoyed themselves, without having respect to the government of the world.
圣经》上说:“愚顽人心里说没有神”但是并不曾说:“愚顽人心里想”;其意思就是这话是愚顽的人从着习惯给自己说了,以为是他愿意相信的,而并不是他能够完完全全地相信的。因为除了那些主张无神可以于自己有利的人们之外,没有人否认神底存在的。无神论者总在谈论他们底主张,好象他们自己心中觉得不甚妥实而乐意有别人底赞同来扶助自己似的,由此最可见无神论是口头上的而不是心里的。不特此也,谁都看得见无神论者努力吸收信徒,和别的宗教派别一样。并且,最要者,你还可以看见他们之中有些宁愿为无神论受刑而不愿反悔;然而如果他们真相信没有神这样东西,为什么他们要给自己找苦恼呢?埃辟寇拉斯曾说神明是有的,不过他们是逍遥自在,不问世事的。以此见责于世,以为他说这话的时候不过为了他底名誉的缘故而作伪罢了。
Wherein, they say, he did temporise; though in secret, he thought, there was no God. But certainly, he is traduced; for his words are noble and divine: non deos vulgi negare profanum, sed vulgi opines diis applicare prcfanum.
人说他这话旨在骑墙;其实他心底里以为是没有神的。但是,无疑地,他这是受诽谤了,他底话是高贵而且虔诚的。“渎神之举不在否认世俗所谓的神灵,而在以世俗之见加之于神灵”。
Plato could have said no more. And although he had the confidence to deny the administration, he had not the power todeny the nature. The Indians of the West have names for their particular gods, though they have no name for God: as if the heathens should have had the names Jupiter, Apollo, Mars, &c., but not the word deus: which shows, that even those barbarous people have the notion, though they have not the latitude, and extent of it So that against atheists, the very savages take part, with the very subtlest philosophers. The contemplative atheist is rare; a Diagoras, a Bion, a Lucian perhaps, and some others; and yet they seem to be more than they are; for that, all that impugn a received religion, or superstition, are by the adverse part branded with the name of atheists.
就是柏拉图也不能说得比这更好。再者,埃辟寇拉斯虽然有胆量否认神底施为,却没有能力否认神底性质。西印度人有他们底各神底名字,却没有上帝底名字(就好象假设异教徒有久辟特、阿波罗、马斯等等名字而没有“神”之一字似的);这就足见甚至这些野蛮人也有关于神的观念,虽然这些观念是没有文明人关于神的观念之广大与精深的。因此,在反对无神论者这一宗事上,野蛮人和最深远的哲学家是在一起的。思想家的神论者是很少的:一个戴俄高拉斯、一个巴昂、也许一个鲁先和其他的几位而已;然而就连他们也好象外表胜于实际,因为凡是对于既立的宗教或迷信倡异议的人总被反对者加以无神论者之名也。
But me great atheists, indeed, are hypocrites; which are ever handling holy things, but without feeling. So as they must needs be cauterised in the end. The causes of atheism are; divisions in religion, if they be many; for any one main division addeth zeal to both sides; but many divisions introduce atheism.
但是实实在在的无神论者乃是伪善者;他们老在搬弄神圣的东西而毫无所感;因此他们终久是要被炙的。无神论底原因是:宗教分成多派(因为任何分为主要的两大派是会增加人底热诚的;但是派别过多就要引起无神论了)。
Another is, scandal of priests; when it is come to that, which St Bernard saith; mon est ian dicere, ut populus ,sic sacerdos:quia nes populus,ut sacerdos. A third is, custom of profane scoffing in holy matters; which doth, by little and little, deface the reverence of religion. And lastly, learned times, specially with peace, and prosperity: for troubles and adversities do more bow men's minds to religion.
还有一个原因是僧侣底失德;就如圣波纳所说的情形一样:“我们现在不能说僧侣有如一般人,因为一般人现在是比僧侣强了”。第三个原因是一种亵渎和嘲弄神圣事物的风习,这种风习一点一点地毁损了宗教底尊严。最后还有一种理由,就是学术昌盛的时代,尤其是同时享有太平与繁荣的时代;因为祸乱与困厄较能使人心倾向宗教也。
They that deny a God, destroy man's nobility; for certainly, man is of kin to the beasts, by his body; and if he be not of kin to God, by his spirit, he is a base and ignoble creature. It destroys likewise magnanimity, and the raising of human nature: for take an example of a dog; and mark what a generosity and courage he will put on, when he finds himself maintained by a man; who to him is in stead of a God, or melior natura: which courage is manifestly such as that creature, without that confidence of a better nature than his own, could never attain. So man, when he resteth and assureth himself upon divine protection, and favour, gathereth a force and faith; which human nature, in itself, could not obtain.
否认有神的人是毁灭人类底尊贵的;因为人类在肉体方面的确是与禽兽相近的;如果人类在精神方面再不与神相类的话,那末人就是一种卑污下贱的动物了。同样,无神论也毁灭英雄气概与人性底提高;如以一条狗为例,看他在发现自己受一个人底护持的时候显得是如何的高贵勇武,一个人对于他就是一位神灵,或者是一种更高的品性;这是由于那条狗对于一种较自己底天性更高的天性有信仰的原故。这种勇武显然是那个动物若无这种信仰则永不能达到的。人也是这样,当他信赖神灵底保护及恩惠,并以之自励的时候,就能聚积一种力量和信心来,这种力量和信心单凭人性底本身是得不到的。
Therefore, as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself, above human frailty. As it is in particular persons, so it is in nations: never was there such a state, for magnanimity, as Rome: of this state hear what Cicero saith; Quam volumus licet. patres conscripti, nos amemus, tamen nec numero Hispans, nec robore Gallos, mec calliditate Poems, nec artibus Graecos.nec denique hoc ipso huius gentis et terrae domestico nativoque sensu Itlos ipsos et Latinos; sed pietate, ac religione, atque hac una sapientia, quod deorum imortalium numine omnia regi gubernarique perspeximus, ormes gentes nationesque superavimus.
因此,无神论在一切的方面可恨,在这一方面也如此,就是它削夺了人性所赖以自拔于人类底弱点的助力。这在个人如此,在民族亦如此,从来没有一个国家有如罗马之壮伟者。关于这个国家且听西塞罗之所言:“无论我们自视多高,然而我们在人数上胜不过西班牙人,在体力上胜不过高尔人,在狡黠上胜不过迦太基人,在艺术上胜不过希腊人,并且在那些天生的,属于人民与土地的乡土之感上,连土著的意大利人和拉丁人也胜不过;然而在慈孝上,在宗教上,并且在那唯一的大智慧上——就是认明世间底一切是由众神底意志管理并支配的——在这些上我们是胜过一切的国家与民族的”。
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根经典散文双语,希望大家喜欢!
It hath been an opinion, that the French are wiser than they seem;and the Spaniards seem wiser than they are. But howsoever it be between nations, certainly it is so between man and man. For as the apostle saith of godliness; Having a show of godliness, but denying the power thereof; so certainly, there are in points of wisdom, and sufficiency, that do nothing or little, very solemnly; magno conatu nugas.
从来有一种意见,以为法国人实际比外表聪明,西班牙人外表比实际聪明。但是不论两国之间的情形是否如此,人与人之间的情形却实是如此的。圣保罗关于敬虔有言:“有敬虔的外貌,却背了敬虔的实意”。同此,世间尽有人在聪明能力上没有什么作为或所为甚少,而外貌是很庄严的:“以大力作细事”。
It is a ridiculous thing, and fit for a satire, to persons of judgement, to see what shifts these formalists have, and what prospectives, to make superficies to seem body, that hath depth and bulk. Some are so close and reserved, as they will not show their wares, but by a dark light: and seem always to keep back somewhat: and when they know within themselves, they speak of that they do not well know, would nevertheless seem to others, to know of that which they may not well speak.
这些徒务形式的人有什么手腕并利用甚么样的法术和机械,以使虚浮的表面竟如有深度有体积之实体,在一个有识见的人看来,真是一件可笑而堪人讽刺文章的事。有些人是很隐秘的,隐秘得好象他们底货物非在暗处不拿出来给人看似的;他们并且好象常常心里有话而不肯明言似的;并且在他们心里明白所说的事自己并不甚知道的时候,他们却要装模作样,要让人家以为他们知道许多不能明说的事情。
Some help themselves with countenance, and gesture, and are wise by signs; as Cicero saith of Piso, that when he answered him, he fetched one of his brows up to his forehead, and bent the other down to his chin: respondes,ahero ad fronton sublato, altero ad mention depresso supercilio, cnudelitatem tibi non placere
有些人借助于面容手势,他们底聪明是靠着姿势的;就和西塞罗说皮索的话一样,当皮索与西塞罗答话的时候,他把一条眉毛耸到前额上,把另一条眉毛弯到下巴上去了;“你答道——你底一条眉毛耸到前额,另一条眉毛弯到下颏——你不是爱残酷的人”。
Some think to bear it, by speaking a great word, and being peremptory; and go on, and take by admittance that which they cannot make good. Some, whatsoever is beyond their recall, will seem to despise or make light of it, as impertinent, or curious; and so would have their ignorance seem judgement. Some are never without a difference, and commonly by amusing men with a
subtlety, blanch the matter; of whom A. Gellius saith; hominem delirum, qui verborum minutiis rerum frangit pondera. Of which kind also, Plato in his Protagoras bringeth in Prodicus, in scorn, and maketh him make a speech, that consisted! of distinctions from the beginning to the end. Generally, such men in all deliberations find ease to be of the negative side, and affect a credit, to object and foretell difficulties: for when propositions are denied, there is an end of them; but if they be allowed, it requireth a new work: which false point of wisdom is the bane of business.
有些人以为用伟大的字眼儿,说话不容异议,并且继续下去,把自己不能证实的话视为无问题地真确,就可以成为智者。有些人对于任何他们所不懂的事物都装出瞧不起的样子,或者认为是无聊或离奇而蔑视之;为的是这样他们底愚昧就可冒充识见了。有些人总是有不同的见解的,他们通常往往以一种巧辩娱人,借此离开了本题;关于这种人盖利亚斯有言,“一个疯子,一个用字句上的穿凿而破坏大事的人”。关于这一种人,柏拉图在他底《普罗塔高拉斯》一篇中,曾引入普罗第喀斯一人,以为嘲笑之资。柏拉图使他说了一篇话,这一篇话从头到尾全是分别异同之辞。一般言之,这样的人在议论中,总是喜欢站在否定的一方面,并且希冀以能反对及预示艰难得名;因为各种提案一经否决就算完了,但是如果它们一被通过,那就需要新的工作了;这种的假聪明乃治事之大害也。
To conclude, there is no decaying merchant, or inward beggar, hath so many tricks, to uphold the credit of their wealth, as these empty persons have, to maintain the credit of their sufficiency. Seeming wise men may make shift to get opinion: but let no man choose them for employment; for certainly, you were better take for business a man somewhat absurd than over formal.
总之,没有一个生意萧条的商人或倾家荡产的浪子,为了支持他们底财名,能象这种虚伪的人之为了保持他们底才名而有一般多的诡计也。假聪明的人也许可以设法得到名声;但是谁也顶好不要任用他们;因为,无疑地,为了治事,即令任用一个有点荒.唐的人,也比用一个过重外表的人强也。
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根经典散文,希望大家喜欢!
The joys of parents are secret; and so are their griefs, and fears: they cannot utter the one; nor they will not utter the other. Children sweeten labours; but they make misfortunes more bitter they increase the cares of life; but they mitigate the
remembrance of death. The perpetuity by generation is common to beasts; but memory, merit, and noble works, are proper to men: and surely a man shall see the noblest works and foundations have proceeded from childless men; which have sought to express the images of their minds where those of their bodies have failed: so the care of posterity is most in them that have no posterity. They that are the first raisers of then-houses, are most indulgent towards their children; beholding them, as the continuance, not only of their kind, but of their work; and so both children and creatures.
父母底欢欣是秘而不宣的,他们底忧愁与畏惧亦是如此。他们底欢欣他们不能说,他们底忧惧他们也不肯说。子嗣使劳苦变甜,但是也使不幸更苦。他们增加人生底忧虑,但是他们减轻关于死亡的记忆。由生殖而传种是动物同有的;但是名声、德行与功业则是人类特有的;而最伟大的事业是从无后嗣的人来的这种事实也是确实可见的;这些人是在他们底躯体底影象无从表现之后努力想表现他们精神底影象的。所以,无后代的人倒是最关心后代的人了。首先树立家业的人们是对于他们底子嗣最为纵容的;他们把子嗣看做不但是本族底继嗣,而且也是自己事业底继续;因此,他们对自己底子嗣与自己所造的事物都是一样的看法。
The difference in affection of parents towards their several children is many times unequal; and sometimes unworthy; especially in the mother, as Solomon saith; A wise son rejoiceth the father, but an ungracious son shames the mother.
父母对子嗣之间的慈爱往往是不平均的,而且有时是不合理的。尤其以母亲底爱为然;如所罗门所说:“智慧之子使父亲欢乐,愚昧之子使母亲蒙羞”。
A man shall see, where there is a house full of children, one or two of the eldest respected, and the youngest made wantons; but in the midst, some mat are, as it were forgotten, who many times, nevertheless, prove the best The illiberality of parents, in allowance towards their children, is an harmful error, makes them base; acquaints them with shifts; makes them sort with mean company; and makes them surfeit more, when they come to plenty: and therefore, the proof is best, when men keep their authority towards their children, but not their purse. Men have a foolish manner (both parents, and schoolmasters, and servants) in creating and breeding an emulation between brothers, during childhood, which many times sorted to discord, when they are men; and disturbed! families. The Italians make little difference between children, and nephews, or near kinsfolk; but so they be of the lump, they care not, though they passe not through
their own body. And, to say truth, in nature it is much a like matter, in so much,
that we see a nephew sometimes resembleth an uncle, or a kinsman, more then his own parent; as the blood happens. Let parents choose betimes the vocations and courses they mean their children should take; for then they are most flexible; and let them not too much apply themselves to the disposition of their children, as thinking they will take best to mat, which they have most mind to. It is true, that if the affection or aptness of the children be extraordinary, then it is good not to cross it; but generally, the precept is good; optimum eli ge, suave et facile illud faciet consuetude). Younger brothers are commonly fortunate, but seldom or never where the elder are disinherited.
常见在一子嗣满堂的家中,有一两个最长的受尊重,还有最幼的受过度的纵容;但是居中的几个则好象被人忘却了似的,而他们却往往成为最好的子嗣。父母在对儿子应给的银钱上吝啬,是一种有害的错误;这使得他们卑贱;使他们学会取巧;使他们与下流人为伍;使他们到了富饶的时候容易贪欲无度。因此为父母者若对他们底子嗣在管理上严密,而在钱包上宽松,则其结果是最好的。人们(父母,师傅,仆役皆然)有一种不智的习惯,就是当弟兄们在童年的时候,在他们之间养成一种的争竞。其结果往往在他们成人的时候,弟兄不和,并且扰乱家庭。意大利人在自己底子女及侄甥或近亲之间无所分别;只要他们是本族,即令非己身所出,亦不介意。说真的,在自然界亦大类此;我们看见有时侄子象伯父或叔父或某位近亲而不甚象自己底父亲,这是血气使然。由此可见以上所言之不谬也。为父母者当及时选择在他们意中他们底子嗣所当从事的职业及训练;因为在那个时候他们最易训导;同时为父母者亦不可过于注意子嗣底倾向,以为他们心中所最好的他们会最为乐就。如果子嗣底所好和能力是超群的,那末最好不要拂逆他,这是真的;但是就一般而言,下面这句话是很好的:就是“选择最好的(职业或训练),习惯会使它成为合适而且容易的”。兄弟中为幼弟者多半结局良好,但假如长兄辈被剥夺或削除继承权,则鲜有或永无如是者矣。
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Often heard people complain about, why not my face, why so bad weather today, why do I live in such a poor family, why God told me ... ... why should we complain about it complained that it? Life was not all the best, life was not perfect, on the contrary, the ups and downs, is the routine As the saying goes:愁愁a white head; laugh less decade. Do not complain, everyone's life will not be easy, but precisely because of these twists and turns in folding wave, acquired a colorful life.
If we can often look at the issue from another angle, you might easily find themselves still very exciting life. You can not change the face, smile why do not you think about indulgence; you can not change the weather, why do not you change the mood. As the saying goes: after the storm. The same is true of life, after training can often make life wonderful.
China, a writer came to the United States, he saw a flower of the old lady is always very happy, very strange. He would pick a flower asked: Why are you always so happy? Replied the old lady to make the writer stand in amazement. Jesus was crucified is the world's darkest day, three days later to Easter. All the trouble to wait for three days as long as the right not to vanish into thin air? Writer for the old lady answered and moved an old lady could look at this free and easy life, could see so thoroughly to life. King inventors - Edison filament do in order to find the best materials have been done a 1000 experiment many times and failed. Have a laugh at his neighbor: Do you how to do 1000 experiments have failed many times? Edison said: I am not found more than 1000 kinds of inappropriate material filament so it? Edison failed to look at from another angle, am quite sure that it can be the most suitable materials, is precisely because of this self-confidence, they are able to make unremitting efforts, finally successful.
People to love life, love life, to have self-confidence, it is necessary to make unremitting efforts towards the target, like Ai Qing said, Even if we are a candle, wax should be dry before the torch ashes tears; even though we are a match should be at the crucial moment there is a ray of light , if so, will the meaning of our lives, our lives will be able to issue a strange glory. Finally, I had to remind you that in the face of setbacks, do not complain about it complained that the old, and to learn how to transform the issue of perspective, so that life is not susceptible to rain by knockout.
常常听见有人抱怨,为什么我的容颜不是国色天香,为什么今天天气这么糟糕,为什么我生活在这么贫穷的家庭里,为什么老天爷这样对我……为什么要抱怨这抱怨那呢?生活本来就不是事事如意,生活本来就不会十全十美,相反,起起落落,悲欢离合才是家常便饭。俗话说的好:愁一愁,白了头;笑一笑,十年少。不要抱怨,每个人的人生都不会是一帆风顺的,而正是因为有这些波波折折,才练就出异彩纷呈的人生。
如果能常换个角度来看问题,你可能会很容易发现自己的人生照样很精彩。你不能改变容颜,你何不想一想放纵笑容;你不能改变天气,你何不改变心情。俗话说:风雨之后才见彩虹。人生也是如此,历经磨练往往能造就精彩的人生。
中国的一位作家来到美国,他看见一个卖花的老太太总是很高兴,很是奇怪。他就挑了一支花问:“您为什么总是如此的开心呢?”老太太的回答使作家愣住了。“耶稣被钉在十字架上是全世界最黑暗的一天,可三天后就是复活节。一切的烦恼只要等待三天不就烟消云散了吗?”作家为老太太的回答而感动,一位老太太竟能这样洒脱地看待人生,竟能把人生看得如此透彻。发明家大王——爱迪生为了寻找做灯丝的最好材料曾做了1000多次实验,并且都失败了。有一邻居嘲笑他:“你怎么做1000多次实验都失败了?”爱迪生说:“我不是发现了1000多种不合适做灯丝的材料了吗?”爱迪生能换个角度看待失败,深信一定能获得最合适的材料,正因为有这自信,所以能不懈努力,最后终于获得成功。
人要热爱生活,热爱生命,要有自信,要朝着既定目标不懈努力,要像艾青所说的那样,“即使我们是一支蜡烛,也应该蜡炬成灰泪始干;即使我们是一根火柴,也应该在关键时刻有一丝光亮”,如果能这样,那么我们的人生就会意义,我们的人生就能发出异样的光彩。最后要提醒大家,在遇到挫折的时候,不要老报怨这报怨那,而要学会变换角度思考问题,这样就不易被人生的“风雨”所击倒。
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培根散文随笔集中英对照,通过阅读文学名著学语言,是掌握英语的绝佳方法。既可接触原汁原味的英语,又能享受文学之美,一举两得,何乐不为?
It were better to have no opinion of God at all, than such an opinion, as is unworthy of him: for the one is unbelief, the other is contumely:and certainly superstition is the reproach of the deity. Plutarch saith well to that purpose: Surely (saith he) I had rather, a great deal, men should say, there was no such man at all as Plutarch; than that they should say, that there was one Plutarch, that would eat his children, as soon as they were born, as the poets speak of Saturn.
关于神、宁可毫无意见,也比有意见而这种意见是与神不称的好。因为前者是不信而后者是侮辱也,迷信则的确是侮辱神明的。关于这一点普卢塔克说得很好。他说:“我宁愿人家说从没有过普卢塔克这么一个人,而不愿人家说从前有一个普卢塔克,他底儿女一生下来他就要把他们吃了。”
And, as the contumely is greater towards God, so the danger is greater towards men. Atheism leaves a man to sense; to philosophy; to natural piety;
to laws; to reputation; all which may be guides to an outward moral virtue, though religion were not; but superstition dismounts all these, and erecteth an absolute monarchy in the minds of men.
就如诗人们关于塞特恩的所言一样。这种对神的侮辱越大则其对人的危险也越大。无神论把人类交给理性,交给哲学,交给天然的亲子之情,交给法律,交给好名之心;所有这些东西,虽没有宗教底存在,也可以引导人类使有一种外表上的道德;但是迷信却卸除这一切,而在人底心里树立一种绝对的君主专制。
Therefore atheism did never perturb states; for it makes men wary of themselves, as looking no further: and we see the times inclined to atheism (as the time of Augustus Caesar) were civil times. But superstition halh been the conclusion of many states; and bringeth in a new primum mobile, that ravisheth all the spheres of government The master of superstition is the people; and in all superstition, wise men follow fools; and arguments are fitted to practice, in a reversed order. It was gravely said, by some of the prelates, in the Council of Trent, where the doctrine of the schoolmen bare great sway; that the schoolmen were like astronomers, which did feign eccentrics and epicycles, and such engines of orbs, to save me phenomena; though they knew, there were no such things: and, in like manner, that the schoolmen had framed a number of subtle and intricate axioms, and theorems, to save the practice of the Church.
因此,无神论从没有扰乱过国家,因为无神论使人谨慎自谋,因为人们除了自己底福利而外没有别的顾虑也:所以我们看见那些倾向无神论的时代(如奥古斯塔斯大帝之世)都是太平时代。但是迷信曾经扰乱过许多国家,它带来了一个新的第九重天,这第九重天是要把政府底诸天都强引得离开常轨的。迷信底主人公是民众;在一切迷信之中,有智的人是随从着愚人的,并且理论是跟着一种颠倒的次序,拿来适应行为的。在串特会议中——在该会议中经院派的学者们是很占优势的——有些高级教士曾有如下的意味甚深的话。他们说经院派中人有如天文学家。天文学家假设离心圈、本轮、及此类的轨道诸说以解释天文上的现象,虽然他们知道是没有这种东西的;同样,经院派的学者们构造了许多奥妙复杂的原理和定律以解释教会底行为。
The causes of superstition are: pleasing and sensual rites and ceremonies; excess of outward and pharisaical holiness; over-great reverence of traditions, which cannot but load the Church; the stratagems of prelates for then-own ambition and lucre; the favouring too much of good intentions, which openeth the gate to conceits and novelties; the taking an aim at divine matters by human, which cannot but breed mixture of imaginations; and lastly, barbarous times, especially joined with calamities and disasters. Superstition, without a veil, is a deformed thing; for, as it addeth deformity to an ape, to be so like a man; so the similitude of superstition to religion, makes it the more deformed. And as wholesome meat corrupteth to little worms, so good forms and orders corrupt into a number of petty observances.
迷信底原因是:悦人耳目诸官的礼仪;过度的注重外观与法利赛式的虔诚;对传习的过度尊崇,这种传习是一定要给教会加以压迫的;高级僧侣为私人底野心或财富而设的计谋;过于爱重个人底“良好用意”,而这种用意是足以引起自专及标新立异的;以人间的事理而测度神明,这是一定要产生杂乱的狂想的;最后,还有野蛮的时代,尤其是与灾祸有关的时代。迷信若无遮掩则是一种残缺丑恶的东西;譬如一只猿猴,因为它太象人了所以更加丑恶;所以迷信的类似宗教之处也使其更为丑恶。又,有如好肉腐化而成小蛆一般,良好的仪式及规律也可以腐化而成为许多琐细的仪节。
There is a superstition, in avoiding superstition; when men think to do best, if they go furthest from the superstition formerly received: therefore, care would be had, that (as it fareth in ill purgings) the good be not taken away with the bad; which commonly is done, when (he people is the reformer.
有时人们以为他们若对于以往的迷信离得最远那就是最好的行为,在这种时候就有了一种反迷信的迷信;因此应当留心不要(象涤除体内积毒而施术不善时所发生的情形一样)把好的同坏的一齐去掉了;这种事情当一般民众来做改革家的时候是会做出来的。
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根经典哲理散文,希望大家喜欢!
Travel, in the younger sort, is a part of education; in the elder, a part of experience. He that travelleth into a country, before he hath some entrance into the language, goeth to school, and not to travel. That young men travel under some tutor, or grave servant, I allow well; so that he be such a one, that hath the language, and hath been in the country before; whereby he may be able to tell them, what things are worthy to be seen in the country where they go; what acquaintances they are to seek; what exercises or discipline the place yieldeth.
游历在年轻人是教育底一部分;在年长的人是经验底一部分。还未学会一点某国底语言而即往某国游历者可说是去上学,而不是去游历。少年人应当随着导师或带着可靠的从者去游历,愚亦赞成;只要那导师或从者是一个懂得所去的国中底语言,并且曾经到过那里的就是了;因为如此他就可以告诉那同去的少年在所去的那个国家里何者当看,何人当识,并有何种的阅历训练可得也。
For else young men shall go hooded, and look abroad little. It is a strange thing, that in sea voyages, where there is nothing to be seen but sky and sea, men should make diaries; but in land-travel, wherein so much is to be obscured, for the most part, they omit it; as if chance were fitter to be registered than observation. Let diaries, therefore, be brought in use. The things to be seen and observed are: the courts of princes, specially when they give audience to ambassadors: the courts of justice, while they sit and hear causes; and so of consistories ecclesiastics: the churches, and monasteries, with the monuments which are therein extant: the walls and fortifications of cities and towns; and so the havens and harbours: antiquities, and ruins: libraries; colleges, disputations, and lectures, where any are: shipping and navies: houses, and gardens of state and pleasure, near great cities: armories: arsenals: magazines: exchanges: bourses; warehouses: exercises of horsemanship; fencing; training of soldiers; and the like: comedies; such whereunto the better sort of persons do resort; treasuries of jewels, and robes; cabinets, and rarities: and to conclude, whatsoever is memorable in the places where they go. After all which, the tutors or servants ought to make diligent enquiry. As for triumphs; masques; feasts; weddings; funerals; capital executions; and such shows; men need not to be put in mind of them; yet are they not to be neglected.
如不然者,少年人去到外国将如鹰隼之戴着头巾,不会怎样往外面看也。在航海的时候,除了天和海以外,别无什么可看的,然而人们却常写日记;在陆地上旅行的时候,可观察者甚多,而人们却常省略写日记之举;好象偶见的事物比专心去观察的事物反倒较为值得记载似的,这是很奇怪的。所以日记是应当记的。在游历中应当观览考察的事物是:君主底朝廷,尤其是当他们接见外国使臣的时候;法庭,当他们开庭问案的时候;还有宗教法院;教堂及僧院,和其中遗留的纪念品;城市底墙垣与堡垒;商埠与港湾;古物与遗迹;图书馆;学院,辩论会,演讲,(如果有的话);航业与海军;大城附近的壮丽的建筑与花园,武库;兵工厂;国家仓库;交易所;堆栈;马术训练;剑术;军操,以及此类的事物;上流人士所去的戏院;珠玉衣服之珍藏;木器与珍玩;并且,最后,任何当地值得记忆的事物。关于这一切那做导师或仆人的人们是应当仔细访问的;至于那些盛典、宫剧、宴会、婚礼、出殡、杀人以及类此的景象,是无须乎令人记忆的;然而也不可把它们忽略了。
If you will have a young man, to put his travel into a little room, and in short time, to gather much, this you must do. First, as was said, he must have some entrance into the language, before he goeth. Then he must have such a servant, or tutor, as knoweth the country, as was likewise said. Let him carry with him also some card or book describing the country, where he travelleth; which will be a good key to his enquiry. Let him keep also a diary. Let him not stay long in one city, or town; more or less as the place deserveth, but not long: nay, when he stayeth in one city or town, let him change his lodging, from one end and part of the town to another, which is a great adamant of acquaintance. Let him sequester himself from the company of his countrymen, and diet in such places, where mere is good company of the nation where he travelleth. Let him upon his removes, from one place to another, procure recommendation to some person of quality, residing in the place whither he removeth; that he may use his favour in those things he desireth to see or know.
如果你要一个年轻人把他底游历限于一个小的地域,并且要他在短时间内得到许多知识的话,他就一定非如此做不可。第一,如上所述,在他去的以前他一定要稍会所去的国中底语言。又如上述,他也得有一个熟习那个国家底情形的仆从或导师。他也得随身带上些描述他所要去的国家的地图或书籍;这些书籍对于他底访问观察将为一种良好的引导。他也应当记日记。他在一个城或镇中不可住的过久;他居留期间之长短应当合乎那地方底价值,但是不可过长。不但如此,当他住在一个城市中的时候,他应当把住所由城市底一端或一部分迁移到另外的一端或一部分;这样就大可以吸引许多相识了。他应当和他底本国人分开,不要常常来往,并且在那可以遇见所在国中底上流人士的地方吃饭。在他从一处迁往别处的时候,他应当设法得到介绍,可以往见所去的地方底名人,为的是这人可以在他所想见到或了解的事物上替他帮忙。
Thus he may abridge his travel, with much profit As for the acquaintance, which is to be sought in travel; that which is most of all profitable, is acquaintance with the secretaries and employed men of ambassadors; for so in travelling in one country he shall suck the experience of many. Let him also see and visit imminent persons, in all kinds, which are of great fame abroad; that he may be able to tell, how the life agreeth with the same. For quarrels, they are with care and discretion to be avoided: they are, commonly, for mistresses; healths; place; and words.
如此他就可以缩短他底游历底期间而同时获得不少的益处了。至于说到在游历中应当寻求的友谊,那最有益处的就是和各国使节底书记或私人秘书的交际,如此,一个人虽在一国中游历却可以吸收关于许多国家的知识也。这个游历的人也应当去见各界中在国外有大名的名流或巨子;为的是也许他可以看出来这些人底真正为人与他们底声名有多少相符之处。至于争斗,那是务须谨慎避免的。争斗底原因普通多是为情人、饮祝、座次以及言语的。
And let a man beware, how he keepeth company with choleric and quarrelsome persons; for they will engage him into their own quarrels. When a traveller returneth home, let him not leave the countries where he hath travelled altogether behind him; but maintain a correspondence, by letters, with those of his acquaintance, which are of most worth.And let his travel appear rather in his discourse, than in his apparel, or gesture: and in his discourse, let him be rather advised in his answers, then forwards to tell stories: and let it appear, that he doth not change his country manners for those of foreign parts; but only prick in some flowers, of mat he hath learned abroad, into the customs of his own country.
一个人并且应当注意如何与善怒喜争之人交往;因为这些人是会把他卷入他们自己底争斗中的。一个旅行者回到本国之后,不可把曾经游历的国家完全置之脑后,而应当与他所结交的最有价值的异国朋友继续通信。再者,他底游历顶好是在他底谈话中出现而不要在他底服装和举止中出现;而在他底谈话中他也顶好是审慎答问而不要争先叙述他底?历;他并且应当让人家看他并不是以外国底习惯来替代本国底习惯,而仅仅是把他从国外学来的某种最好的事物移植入本国底风习中而已。
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培根散文随笔集中英对照,通过阅读文学名著学语言,是掌握英语的绝佳方法。既可接触原汁原味的英语,又能享受文学之美,一举两得,何乐不为?
What is truth; said jesting Pilate; and would not stay for an answer. Certainly there be, that delight in giddiness; and count it a bondage, to fix a belief, affecting free-will in thinking, as well as in acting. And though the sects of philosophers of that kind be gone, yet there remain certain discoursing wits, which are of the same veins, though there be not so much blood in them, as was in those of the ancients.
善戏谑的彼拉多曾说:“真理是什么呢?”说了之后并且不肯等候回答。世上尽有一般人喜欢把意见变来变去,并且认为固定了一种信仰即等于上了一套枷锁;在思想上和在行为上他们都一样地要求意志底自由。并且虽然这一流的各派哲学家已成过去,然而仍有些心志游移的说者和他们同声同气,——虽然这般人比起古人来血气薄弱一点。
But it is not only the difficulty, and labour, which men take in finding out of truth; nor again, mat when it is found, it imposeth upon men s thoughts; that doth bring lies in favour: but a natural, though corrupt love, of the lie itself. One of the later school of me Grecians, examineth the matter, and is at a stand, to think what should be in it, mat men should love lies; where neither they make for pleasure, as with poets; nor for advantage, as with me merchant; but for the lie's sake. But I cannot tell: this same truth, is a naked, and open day light, mat doth not show, the masques, and mummeries, and triumphs of the world, half so stately, and daintily, as candlelights. Truth may perhaps come to the price of a pearl, that showeth best by day: but it will not rise, to me price of a diamond, or carbuncle, that showeth best in varied lights. A mixture of a lie doth ever add pleasure. Doth any man doubt, mat if there were taken out of men s minds, vain opinions, nattering hopes, false valuations, imaginations as one would, and the like; but it would leave the minds, of a number of men, poor shrunken things; full of melancholy, and indisposition, and unpleasing to themselves? One of the fathers, in great severity, called poesy, vinum daenwnwn; because it filleth the imagination, and yet it is, but with me shadow of a lie. But it is not me lie, that passeth through the mind, but me lie mat sinketh in, and settleth in it, that doth me hurt, such as we spake of before. But howsoever these things arc thus, in men's depraved judgements, and affections, yet truth, which only doth judge itself, teacheth, that the inquiry of truth, which is the love-making, or wooing of it; the knowledge of truth, which is the presence of it; and the belief of truth, which is the enjoying of it; is the sovereign good of human nature.
但是使人们好伪说的原因,不仅是人们找寻真理时的艰难困苦,亦不是找寻着了真理之后真理所加于人们底思想的约束,而是一种天生的,虽然是恶劣的,对于伪说本身的爱好。希腊晚期哲学学派中有人曾研究过这个问题,他不懂得伪说之中有什么东西竟会使人们为伪说底本身而爱它,因为伪说既不能如诗人之所为,引人入胜;亦不能如商人之所为,导人得利。我亦不懂得这是什么缘故:可是“真理”这件东西可说是一种无隐无饰的白昼之光,世间的那些歌剧、扮演、庆典在这种光之下所显露的,远不如灯烛之光所显露的庄严美丽。真理在世人眼中其价值也许等于一颗珍珠,在日光之下看起来最好;但是它决够不上那在各种不同的光线下显得最美的钻石和红玉底价值。搀上一点伪说的道理总是给人添乐趣的。要是从人们底心中取去了虚妄的自是,自谀的希望,错误的评价,武断的想象,就会使许多人底心变成一种可怜的、缩小的东西,充满忧郁和疾病,自己看起来也讨厌。对于这一点会有人怀疑么?早期的耶教著作家中有一位曾经很严厉地把诗叫做“魔鬼底酒”,因为诗能占据人底想象,然而诗不过是伪说底影子罢了。害人的不是那从心中经过的伪说,而是那沉入心中,盘据心中的伪说,如前所言者是也。然而这些事情,无论其在人们堕落的判断力及好尚中是如何,真理(它是只受本身底评判的)却教给我们说研究真理(就是向它求爱求婚),认识真理(就是与之同处),和相信真理(就是享受它)乃是人性中最高的美德。
The first creature of God, in the works of the days, was the light of the sense;the last, was the light of reason; and his Sabbath work, ever since, is the illumination of his spirit First he breathed light, upon the face, of the matter or chaos; then he breathed light, into the face of man; and still he breatheth and inspireth light, into the face of his chosen. The poet, that beautified the sect, that was otherwise inferior to the rest, saith yet excellently well: 'It is a pleasure to stand upon the shore, and to see ships tossed upon the sea: a pleasure to stand in the window of a castle, and to see a battle, and the adventures thereof, below: but no pleasure is comparable, to the standing, upon the vantage ground of truth:' (a hill not to be commanded, and where the air is always clear and serene;) 'and to see the errors, and wanderings, and mists, and tempests, in the vale below:' so always, that this prospect, be with pity, and not with swelling, or pride. Certainly, it is heaven upon earth, to have a man's mind move in charity, rest in providence, and turn upon the poles of truth. To pass from theological, and philosophical truth, to the truth of civil business; it will be acknowledged, even by those mat practise it not, that clear and round dealing is the honour of man's nature;and that mixture of falsehood, is like allay in coin of gold and silver, which may make the metal work the better, but it embaseth it For these winding and crooked courses, are the goings of the serpent; which goeth basely upon the belly, and not upon the feet There is no vice, that doth so cover a man with shame, as to be found false, and perfidious. And therefore Mountaigny saith prettily, when he enquired the reason, why the word of the lie should be such a disgrace, and such an odious charge? saith he, 'If it be well weighed, to lay that a man lieth, is as much to say, as mat he is brave towards God, and a coward towards men.' For a lie faces God, and shrinks from man. Surely the wickedness of falsehoods, and breach of faith, cannot possibly be so highly expressed, as in mat it shall be the last peal, to call the judgements of God upon the generations of men, it being foretold, that when Christ cometh. He shall not find faith upon the earth.
当上帝创造宇宙的那几日中,他所创造的头一件东西就是感官底光明;他所创造的末一件东西就是理智底光明;从那以后直到如今在他工作完毕而休息的期间内,他底作为全是以他底圣灵昭示世人。最初他在物或浑沌底面上吹吐光明;然后他由人底面目中吹入光明;到如今他还在往他的选民面目之中吐射光明。有一派哲学在别的方面都不如他派,可是有一位诗人为这派哲学增光不少。这位诗人曾说:“站在岸上看船舶在海上簸荡是一件乐事;站在一座堡垒底窗前看下面的战争和它底种种经过最一件乐事;但是没有一件乐事能与站在真理底高峰(一座高出一切的山陵,在那里的空气永远是澄清而宁静的)目睹下面谷中的错误、漂泊、迷雾和风雨相比拟的”;只要看的人对这种光景永存恻隐而不要自满,那末以上的话可算是说得好极了。当然,一个人底心若能以仁爱为动机,以天意为归宿,并且以真理为地轴而动转,那这人的生活可真是地上的天堂了
从教义中的真理和哲学中的真理再说到世事上的真理。即使那些行为并不坦白正直的人也会承认坦白正直地待人是人性底光荣,而真假相混则有如金银币中杂以合金一样,也许可以使那金银用起来方便一点,但是把它们底品质却弄贱了。因为这些曲曲折折的行为可说是蛇走路的方法,蛇是不用脚而是很卑贱地用肚子走路的。没有一件恶德能和被人发现是虚伪欺诈一般使人蒙羞的。所以蒙泰涅在他研究为什么说人说谎算是这样的一种羞辱,一种可恨之极的罪责的时候,说得极好。他说:“仔细考虑起来,要是说某人说谎就等于说他对上帝很大胆,对世人很怯懦”。因为谎言是直对着上帝而躲避着世人的。曾经有个预言,说基督重临的时候,他将在地上找不到信实;所以谎言可说是请上帝来裁判人类全体的最后的钟声。对于虚假和背信底罪恶再不能比这个说法揭露得更高明了。
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根经典散文随笔,希望大家喜欢!
It was an high speech of Seneca (after the manner of the Stoics) that the good things which belong to prosperity are to be wished; but the good things that belong to adversity are to be admired. Bona rerum secudarum optabilia; adversarum mirabilia.
“幸运底好处是应当希望的;但是厄运底好处是应当惊奇叹赏的”,这是塞奈喀仿画廊派的高论。
Certainly if miracles be the command over nature, they appear most in adversity. It is yet a higher speech of his than the other (much too high for a heathen): It is true greatness to have in one the fragility of a man and the security of a God. Vere magnum habere fragilitaterm hominis securitatem da. This would have done better in poesy; where transcendencies are more allowed. And the poets indeed, have been busy with it; for it is, in effect, the thing which is figured in that strange fiction of the ancient poets, which seemeth not to be without mystery; nay, and to have some approach to the state of a Christian: that Hercules when he went to unbind Prometheus (by whom human nature is represented) sailed the length of the great ocean in an earthen pot or pitcher: lively describing Christian resolution; that saileth, in the frail barque of the flesh, through the waves of the world.
无疑地,如果奇迹底意思是“超越自然”,那么奇迹多是在厄运中出现的。塞氏还有一句比这更高的话(这话由一个异教徒说出,几乎是太高了):“一个人有凡人底脆弱而又有神仙底自在无忧,那就是真正的伟大”。这句话如果是一句诗,也许更好一点,因为在诗里头,高夸的说法,好象是更为可许似的。诗人们也真的常说这句话,因为这句话实际就是古诗人常述的那个奇谈中所表现的——而这个奇谈又似乎非无深义的;不特如此,它所描写的还很有点接近_底情形呢——那就是当赫扣力斯去解放普罗密修斯的时候(普罗密修斯是象征人性的)他坐在一个瓦盆或瓦罐里渡过了大海。基督_肉之躯的轻舟渡过世间底波涛的决心,这故事很生动地描写出来了。
But to speak in a mean.The virtue of prosperity is temperance; the virtue of adversity is fortitude:which in morals is the more heroical virtue. Prosperity is the blessing of the Old Testament; adversity is the blessing of the New; which carrieth the greater benediction, and the clearer revelation of God's favour. Yet, even in the Old Testament, if you listen to David's harp, you shall hear as many hearselike airs, as carols: and the pencil of the Holy Ghost hath laboured more, in describing the afflictions of Job, than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes. We see in needlework, and embroideries, it is more pleasing to have a lively work upon a sad and solemn ground, than to have a dark and melancholy work, upon a lightsome ground: judge therefore, of the pleasure of the heart, by the pleasure of the eye. Certainly, virtue is like precious odours, most fragrant when they are incensed, or crushed: for prosperity doth best discover vice; but adversity doth best discover virtue.
但是用平凡的话来说,幸运所生的德性是节制,厄运所生的德性是坚忍;在伦理上讲起来,后者是更为伟大的一种德性。幸运是《旧约》中的福祉;厄运是《新约》中的福祉;而厄运所带来的福祉更大,所诏示的上帝底恩惠更为明显。然而即在《旧约》之中,如谛听大卫底琴音,就一定可以听见与欢颂一般多的哀歌;并且圣灵的画笔在形容约伯底苦难上比在形容所罗门底幸福上致力得多了。幸运并非没有许多的恐惧与烦恼;厄运也并非没有许多的安慰与希望。 在针工与刺绣中, 我们常见,若在一片阴沉的底子上安排一种漂亮的花样, 比在一片浅色的底子上安排一种暗郁的花样悦目得多; 从这眼中的乐趣上推断心中的乐趣罢。 无疑地, 美德如名香,经燃烧或压榨而其香愈烈,盖幸运最能显露恶德而厄运最能显露美德也。
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秋天是一个美丽的季节,很多人都用中文、英文对这个季节进行了描述。下面就和读文网小编一起来看看关于秋天中英文版的散文吧。
Autumn dusk, floating patches of dead leaves. Piece of the falling yellow leaves are always people feel sad and depressed.
Fu Guo Dang Qi autumn slightly leisurely in my mind the layers of memories! Looked forward to, read the. Like an elegant lilies, bursts of fragrance exudes. I know that you want to feel like your taste. Acacia 1000 speech, did not say tears into beads! Autumn is always reminiscent of the lot. Every autumn since ancient times, sad lonely and Liao, I made autumn Sheng-chun Chao! Who suddenly forget that this is a poem. Yes ah, every autumn since ancient times, sad lonely Liao! True that I do not want to have the kind of broad reach of the harbor - "I made the spring towards autumn wins." Maybe I am a sentimental person bar!
Hands on trouser pocket inside, it is so leisurely walk, thoughts fly with. Flew to the clouds, look at Kazamaki云舒, flew to the beach, listening to waves from ebb tide. This is thousands of miles of the Autumn clouds thousands of miles, panoramic view. Is Zaibu Dong Toryu is PASSING! Akin to finding away, the tears look for flowers, the world is to make autumn, full Hitomi bleak. I look forward to gently, but you draw down quietly! I waited quietly, but you drifting away in the tree branches!
You come secretly, so that even in red maple leaf, but also to make it more the storm alone. Cecil cool, so charming the sweet-scented osmanthus in autumn withdrew earlier stage. Your arrival like a beautiful a performance of the first, floating in the earth's heart, floating in a lonely heart, floating in the mind of the Iraqis, floating in the love inside, floating in a farewell, you floating in the lives of all ri! Choice banging every household of the window lattice, are you tapping into everyone's hearts. Reward human music, fluttering autumn leaf Sasa rain.
Past history behind, life is way far apart? Iraqi tears! He cut through language? Autumn Thoughts Amid the tears are like rain. Always felt the rain, yes I am depressed to worry Tuozhao, unrestrained flying. If flying between Pipa Qu sleeves, hit the autumn, bringing more trouble and that little episodes, staid state of mind. Spring flowers residual cardiac deficiencies go, how autumn over vagrant hearts? Desolate Baptist Yin foreign land passengers, pipa-hyun on the full luxuriant desolate.
秋天的黄昏,飘着片片枯叶。片片飘落的黄叶,总是让人感到伤感、忧郁。
秋风微微的扶过荡起我心中悠悠的层层往事!翻阅着、解读着。犹如一朵淡雅的百合花,散发着阵阵清香。我知道那是想你的感觉,想你的味道。相思千言语,未说泪成珠!秋天总是让人想起很多很多。自古逢秋悲寂廖,我言秋日胜春朝!突然忘记这是谁的诗句了。是啊,自古逢秋悲寂廖!我何尝不想有那种阔达的心怀——“我言秋日胜春朝。”或许我就是一个多愁善感的人吧!
手放在裤兜里,就这样悠闲地走着,思绪飞着。飞到云端,看风卷云舒,飞到海边,听浪起潮落。这千里的秋色万里的白云,尽收眼底。却载不动东流的是逝水!山高路遥,泪寻百花,天下尽秋,满眸苍凉。轻轻地我期盼,你却悄悄划落!静静地我等待,你却在枝头飘过!
你偷偷的降临,使枫叶更加地红了,也使它更加的萧瑟孤独了。丝丝凉凉,让娇美的桂花早些退下了秋的舞台。你的到来如一首幽美的古曲,飘在大地的心里,飘在了孤独者的心里,飘在了伊人的心里,飘在了爱情里,飘在了离别里,你飘在了一切的生命里!秋雨敲打着每家每户的窗棂,你叩开了每个人的心扉。赏人间曲,飘飘秋叶洒洒雨。
往事不可追,人生路天南地北?伊人泪!划破何语?秋思如雨绵绵涕。总感觉这雨,是驮着我郁郁的愁,潇洒飞扬。如飞天袖间的琵琶曲,袭着秋风,惹出那滴滴点点,静如止水的心境。春心未尽花残去,秋风怎过荡子心?悲凉浸洇他乡客,琵琶炫上满萋凄。
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