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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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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?
Religion being the chief band of human society, it is a happy thing, when itself is well contained within the true band of unity. The quarrels, and divisions about religion, were evils unknown to the heathen. The reason was, because the religion of the heathen consisted rather in rites and ceremonies than in any constant belief.
宗教既是人类社会底主要维系,那末要是它本身能居于统一底真正维系之中,自然是一件很好的事。关于宗教的争执和分裂是异教徒所没有的恶事。原因是异教徒底宗教并无任何固定不移的信仰而只有仪式和典礼。
For you may imagine, what kind of faith theirs was, when the chief doctors, and fathers of their church, were the poets. But the true God haul this attribute, that he is a jealous God; and therefore, his worship and religion will endure no mixture, nor partner. We shall therefore speak a few words, concerning the unity of the church; what are the fruits thereof; what the bounds; and what means?The fruits of unity (next unto the well pleasing of God, which is all in all) are
two; me one, towards those that are without the church; the other, towards those that are within. For the former, it is certain, that heresies, and schisms are of all others the greatest scandals; yea more than corruption of manners. For as in the natural body, a wound or solution of continuity is worse than a corrupt humour, so in the spiritual. So that nothing, doth so much keep men out of the church, and drive men out of the church, as breach of unity: and therefore, whensoever it cometh to that pass, that one saith, ecce in deserto; another saith, ecce in penetralibus; that is, when some men seek Christ in the conventicles of heretics, and others in an outward face of a church, that voice had need continually to sound in men's ears, nolite exire, go not out. The doctor of the gentiles (the propriety of whose vocation drew him to have a special care of those without) saith: If an heathen come in and hear you speak with several tongues will he not say that you are mad? And certainly, it is lime better when atheists, and profane persons, do hear of so many discordant and contrary opinions in religion; it doth avert them from the church, and maketh them to sit down in the chair of the scorners. It is but a light thing, to be vouched in so serious a matter, but yet it expressed! well the deformity.
他们教会中底主要宗师和长老乃是诗人,从这个就可以想到他们底宗教是什么样的一种宗教了。但是真正的上帝有这种性质,就是他是个“忌邪的神”;因此他底崇奉和宗教便决不容有混杂和伴侣。所以我们想关于教会底统一说几句话,所说的是其结果如何;其界限如何;其方法如何。统一底结果(仅次于得上帝底喜悦,而得上帝底喜悦是至善至美的)有二,一是对教会以外的人的,一是对教会以内的人的。对于前者,无疑地异端和分裂是各种丑事之最丑者;真的,这两桩事甚至比伤风败俗还坏。因为,如同在肉体上创伤或割裂是比一时不良的体液为劣,在精神上亦复如此。所以再没有比“统一底破坏”更能使在外者不入教堂,在内者急欲出外的了。因此,到这种情形的时候——就是,有的人说“看哪,他在旷野之中”。又有人说:“看哪,他在密室之内”。那就是说,有的人在异端的秘会里找寻基督,又有人在教堂的外表上找寻基督——在这种时候我们底耳中须常有那话——“不要出去”。那“外邦人底宗师”(他底使命底特性使他对于在教会以外的人特别地在意)曾说:“假如一个异教徒进来,听见你们七嘴八舌地说话,他难道不要说你们是疯了么?”再者,那无神论者和世俗之人听见宗教之中有如许冲突矛盾的意见,他们底意见比上面所说的异教徒底意见必然好不了多少;这种情形使他们要离开教堂,去“坐在亵慢人底座位之上”
There is a master of scoffing, that in his catalogue of books, of a feigned library, sets down this title of a book: the moms dance of heretics. For indeed, every sect of them hath a diverse posture, or cringe by themselves, which cannot but move derision in worldlings, and depraved politics, who are apt to contemn holy things. As for the fruit towards those that are within; it is peace; which containe infinite blessings: it establisheth faith; it kindleth charity; the outward peace of the church distilleth into peace of conscience; and it turneth the labours of writing, and reading of controversies, into treaties of mortification, and devotion.Concerning the bounds of unity; the true placing of them importeth exceedingly.
有一位“亵慢底大师”在他底幻想的丛书中间列了这样的一本书名:《异端派的摩尔舞》。这件事在这样严重的问题中提出为证,似嫌不庄,然而它把那过失之处表现得很好。因为异端诸派真是各有其不同的态度和卑鄙模样,这些态度不能不使世俗轻薄儿和下流的政客心生讥笑,这些人本来就是易于污蔑神圣的事物的。至于宗教统一对教中人的结果,那就是和平;和平是有无限的福祉的。和平树立信仰。和平燃起仁心。教会底外观上的和平纯化而为内心的和平。它并且把写读争论文章的工夫移到写读忏悔和敬神的著作方面去。关于统一底界限,这种界限底真正位置是极重要的。
There appear to be two extremes. For to certain zealants all speech of pacification is odious. Is it peace, Jehu? What hast thou to do with peace? Turn thee behind me. Peace is not the matter, but following and party. Contrariwise, certain Laodiceans, and lukewarm persons, think they may accommodate points of religion by middle ways, and taking part of both; and witty reconcilements; as if they would make an arbitrement, between God and man. Both these extremes are to be avoided; which will be done, if the league of Christians, penned by our saviour himself, were in the two cross clauses thereof soundly and plainly expounded; he that is not with us, is against us; and again, he that is not against us is with us: that is, if the points fundamental and of substance in religion were truly discerned and distinguished from points not merely of faith, but of opinion, order, or good intention.
在这个问题上好象有两个极端。在某种激烈派看来,所有的调和的话都是可恨的。“耶户,是和平么?你与和平有什么相干?你转到我后面罢”这一派人是不问和平但问党派的。反之,某种老底嘉派的人和不冷不热的人们以为他们可以把宗教上的问题用不南不北,亦南亦北的手段和巧妙的调和来迁就解决;好象他们要在上帝与人类之间公断似的。这两种极端都是应当避免的;避之之道就在以基督自己为_手订的盟约中那两条相反相成的条文切实并清楚地解释那盟约。这两条条文就是“不帮助我们的就是反对我们的”和“不反对我们的就是帮助我们的”。所谓以这两条条文解释基督底盟约者,就是说,要把宗教中基础的实际的要点同那些并不纯粹属于信仰的而是关于意见、教派、居心的问题的要点真实地辨别与分开也。
This is a thing may seem to many a matter trivial, and done already: but if it were done less partially, it would be embraced more generally. Of this I may give only this advice, according to my small model. Men ought to take heed, of rending God's church, by two kinds of controversies. The one is, when the matter of me point controverted is too small and light, not worth the heat and strife about it, kindled only by contradiction. For, as it is noted by one of the fathers;'Christ's coat, indeed, had no seam: but the church's vesture was of divers colours;' whereupon he saith, in veste varietas sit, scissura non sit; they be two things, unity, and uniformity. The other is, when the matter of the point controverted is great, but it is driven to an over-great subtlety, and obscurity; so that it becometh a thing, rather ingenious, then substantial.
这在许多人看起来也许是件小事,并且是已经做到了的。但是这件事要是做的时候党派之见少些,那末拥护它的人就要更为普遍了。关于这个我只可以小规模地贡献这点意见。人们应该注意,勿以两种争论分裂上帝底教会。一种是当所争之点过于微细,不值得那热烈与争执,这些热烈与争执都是因为有辩驳才引起来的。基督教中的早期著作家中有一位曾经说过:“基督底外衣确是无缝的,但是教会底衣服却是多色的”。因此他说:“让这件衣服有变换之处,却不要有分裂之处”。原来“统一”与“划一”是两件事啊。还有一种就是所争之点是很重要的,然而争论到了后来趋于过为微妙或幽晦,以致这种争论巧慧而不切实了。一个有判断力和了解力的人有时会听见一些无知识的人表示不同的意见,然而他心里很明白这些人底意思其实是同一件事,但是他们自己是决不同意的
A man that is of judgement and understanding, shall sometimes hear ignorant men differ and know well within himself, mat those which so differ, mean one thing, and yet they themselves would never agree. And if it come so to pass, in that distance of judgement which is between man and man, shall we not think, that God above, that knows the heart, doth not discern that frail men, in some of their contradictions, intend the same thing, and accepteth of both? The nature of such controversies is excellently expressed by St Paul, in the warning and precept that he giveth concerning the same, devita profanas vocum novitates,et oppositiones falsi nominis scientiae. Men create oppositions, which are not; and put them into new terms, so fixed, as whereas the meaning ought to govern the term, the term in effect govemeth the meaning. There be also two false peaces, or unities; the one, when the peace is grounded, but upon an implicit ignorance; for all colours will agree in the dark: me other, when it is pieced up, upon a direct admission of contraries, in fundamental points. For truth and falsehood, in such things, are like the iron and clay in the toes of ebucadnezzar's image; they may cleave, but they will not incorporate.
一个有判断力和了解力的人有时会听见一些无知识的人表示不同的意见,然而他心里很明白这些人底意思其实是同一件事,但是他们自己是决不同意的。在人与人之间判断力不同之处既有如此的情形,那末我们就不可以相信天上的上帝(他是明白世人底心的)能看出愚弱的世人在他们底争论之中有时其实是意思相同的,因而接受双方底意见的么?象这样的争论其性质曾经圣保罗在他底关于本题的警告和教训中优越地表现了。“避免世俗的新说以及敌视真道的似是而非的学问”。人们造出实际并无其事的冲突;并且把这种冲突装入新的名词之中,又把这些名词定得以致本来应当意义支配名词的,在事实上名词反而支配意义了。“统一”亦有两种假的:一种是以盲从的愚昧为基础的,因为在黑暗之中所有的颜色都是一样的。另一种是以干脆接受根本要义上矛盾之处为基础而弥补成的。在这些事情里真理与伪说就象尼布甲尼撒王梦中所见的偶像底脚趾底铁和泥一样;他们也许可以互相依附,但是不会化为一体的。
Concerning the means of procuring unity; men must beware that in the procuring, or muniting, of religious unity, they do not dissolve and deface the laws of charity, and of human society. There be two swords amongst Christians, the spiritual, and temporal; and both have their due office, and place, in the maintenance of religion.
说到取得统一的方法,人们须要注意,不可在为了取得或增强宗教底统一的过程中,消灭和毁损了博爱底大义和人世底准则。_有两口剑,精神的和尘世的;二者在护持宗教上都有相当的责任和地位。
But we may not take up the third sword, which is Mohammed's sword, or like unto it; that is, to propagate religion by wars, or by sanguinary prosecutions, to force consciences; except it be in cases of overt scandal, blasphemy, or intermixture of practice against the state; much less to nourish seditions; to authorise conspiracies and rebellions; to put the sword into the people's hands; and the like; tending to the subversion of all government, which is the ordinance of God. For this is but to dash the first table against the second; and so to consider men as Christians, as we forget that they are men. Lucretius the poet, when he beheld the act of Agamemnon, that could endure the sacrificing of his own daughter, exclaimed; tantum religio potuit suadere malorum.
但是我们不可以拿起那第三口剑来,那就是谟罕默德底剑,或是它一类的剑。这话底意思就是不可以战争为传教底工具,或者以流血的压迫手段强迫人底良心,除非是遇见有明目张胆的丑事,亵渎神明的行为,或者将宗教混于不利国家的阴谋的时候;更不可暗蓄异志;明助阴谋和反叛;授平民以刀剑。诸如此类,意在倾覆朝廷的举动都应力避,朝廷者,天意所立也。如不避上述种种,就等于把纪录上帝旨意的第一块石牌与第二块石牌猛撞;把人类当作_看,而忘了他们是人也。诗人卢克莱修见阿加曼木侬忍心以他底女儿为牺牲,遂叹曰:“宗教能叫人为恶有如斯之大者”。
What would he have said, if he had known of the massacre in France, or the powder treason of England? he would have been seven times more epicure and atheist, than he was. For as the temporal sword is to be drawn with great circumspection, in cases of religion; so it is a thing monstrous, to put it into the hands of the common people.
假如他能知道法国底大屠杀和英国底火药阴谋他又当作何语?恐怕他要变得比原来的他更要是七倍的享乐主义者和无神论者了。因为那口尘世的剑,在为了宗教而拔出的时候,既需极端审慎,所以把它放在一般平民底手里,就是一种荒.唐之极的举动了
Let that be left unto the Anabaptists, and other furies. It was great blasphemy, when the devil said; I will ascend, and be like the highest; but it is greater blasphemy, to personate God, and bring him in saying; I will descend, and be like the Prince of Darkness; and what, is it better, to make the cause of religion to descend to the cruel and execrable actions of murdering princes, butchery of people, and subversion of states, and governments? Surely, this is to bring down the holy ghost, in stead of the likeness of a dove, in the shape of a vulture, or raven: and to set, out of the bark of a Christian church, a flag of a barque of pirates, and assassins. Therefore it is most necessary, that the church by doctrine and decree; princes by their sword; and all learnings, both Christian and moral, as by their mercury rod; do damn and send to Hell, for ever, those facts and opinions, tending to the support of me same; as hath been already in good part done. Surely in counsels concerning religion, that counsel of the apostle would be prefixed; ira hominis non implet justitiam dei. And it was a notable observation, of a wise father, and no less ingenuously confessed; that those, which held and persuaded pressure of consciences were commonly interested therein, themselves, for their own ends.
这种事情留给那些再洗礼论者和别的妖魔罢。当魔鬼说:“我要上升并且要和至尊一样”的时候,那是很厉害的渎神之言;但是把上帝安排成某种角色并使这角色登台说:“我要下降并要和黑暗之王一样”是更厉害的渎神之言了。如使宗教底大义堕落到谋杀君主,屠戮人民,颠覆国家与政府的那些残忍而可恨之极的行为上,那末比上述的渎神的言行又有何较胜之处呢?这样的行为真有如把圣灵底象不绘作鸽子模样而画成一只兀鹰或渡乌,把基督教会底船舶挂上一面海贼或凶徒底旗帜一样了。因此必须教会借教义和教律,人君借威力,一切的学问界(属于教会的及属于伦理的)借诱导底力量(如接引神底杆杖一样)把那些倾向于拥护上述诸恶的行为和意见明定其罪并投之地狱,和有一大部分已经做到了的一样。在关于宗教的言论中,无疑地那位使徒底话应当是为首的:“人底怒气并不能成就上帝底正义”。又有一位明智的早期的教会作家说:“凡是施行或劝人压迫他人底良心的人多半是为了自己底利益的”。这话很值得注意,并且说法也是很巧妙的。
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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?
The stage is more beholding to love, than the life of man. For as to the stage, love is ever matter of comedies, and now and then of tragedies: but in life, it doth much mischief: sometimes like a siren; sometimes like a fury. You may observe, that amongst all the great and worthy persons (whereof the memory remaineth, either ancient or recent) there is not one, that hath been transported to the mad degree of love: which shows, that great spirits, and great business, do keep out this weak passion.
舞台较人生受惠于恋爱者为多。因为在舞台上,“恋爱”长期可以供给喜剧底材料,有时亦可供给悲剧底材料;但在人生中,“恋爱”只是招致祸患;它有时如一位惑人的魔女,有时似一位复仇的女神。你可以见到,在一切伟大的人物中(无论是古人今人,只要是其盛名仍在人记忆中者)没有一个是在恋爱中被诱到热狂的程度者:可见伟大的人与重大的事真能排除这种柔弱之情也。
You must except, nevertheless, Marcus Antonius the half partner of the empire of Rome; and Appius Claudius the decemvir, and lawgiver: whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man: and therefore it seems (though rarely) that love can find entrance, not only into an open heart; but also into a heart well fortified, if watch be not well kept It is a poor saying of Epicurus, satis magnum alter alteri theatrum sumus: as if man, made for the contemplation of heaven and all noble objects, should do nothing, but kneel before a little idol, and make himself subject, though not of the mouth (as beasts are) yet of the eye; which was given him for higher purposes. It is a strange thing, to note the excess of this passion; and how it braves the nature and value of things; by this, that the speaking in a perpetual hyperbole is comely in nothing but in love. Neither is it merely in the phrase; for whereas it hath been well said, that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man's self; certainly, the lover is more. For there was never proud man thought so absurdly well of himself, as the lover doth of me person loved: and therefore, it was well said; mat it is impossible to love, and to be wise. Neither doth (his weakness appear to others only, and not to the party loved; but to the loved, most of all: except the love be reciproque.
然而你必须把曾为罗马帝国一半之统治者的安东尼和十人执政之一及立法者阿皮亚斯·克劳底亚斯作为例外;这两个人之中前者确是一个好色而无度的人;但是后者却是一个严肃而有智的人;所以好象(虽然这是很少见的)恋爱不但是会入于坦露的心胸,并且也可以进入壁垒森严的心胸中(假如把守不严的话)似的。埃皮扣拉斯这句话说得不好——“我们互相看起来,就是一座够大的舞台了”。好象生来本当旷观天界及一切高贵之物的人类不应该做别的而只应跪在一座小小的偶像前面,自己把自己做成个奴隶似的,虽然这不是为口舌底奴隶——如禽兽一般——而是为眼目底奴隶(而眼目是上帝给人为高贵的用途的)。可异者,这种情欲底过度,以及它如何欺凌事物底本性及价值之处,是由此可见的,就是,长期的夸张的言辞惟有在关于恋爱的言语中是合适的,在其他的事情中总是不宜。不仅言语如此;昔人说得好,那为首的谄谀者——一切较小的谄谀者都是与他通消息的——就是一人底自我;而无疑地,情人是比这为首的谄谀者还厉害的。因为从无一个骄傲的人重视自己之甚有如一个情人之重视其所爱也。所以昔人说得好。“要恋爱而又要明哲是不可能的”。这一种弱点也不是仅仅在旁人眼中看得出来,而在所爱底眼中看不出来的;反之,这种弱点,在被爱者底眼中是最显明的,除非其人底爱情是得到了回报。
For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt. By how much the more, men ought to beware of this passion, which loseth not only other things, but itself. As for the other losses, the poet's relation doth well figure them; that he that preferred Helena, quitted the gifts of Juno, and Pallas. For whosoever esteemeth too much of amorous affection, quitteth both riches, and wisdom. This passion hath his floods in the very times of weakness; which are, great prosperity; and great adversity; though this latter hath been less observed. Both which times kindle love, and make it more fervent, and therefore show it to be the child of folly. They do best, who, if they cannot but admit love, yet make it keep quarter:and sever it wholly from their serious affairs, and actions of life: for if it check once with business, it troubleth men s fortunes, and maketh men, that they can no ways be true to their own ends. I know not how, but martial men are given to love: I think it is, but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man's nature, a secret inclination, and motion, towards love of others; which, if it be not spent upon some one, or a few, doth naturally spread itself towards many; and maketh men become humane, and charitable; as it is seen sometime in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth and embaseth it.
因为,爱情底报酬永远是这样,要不是回爱,就是一种内心的隐藏的轻蔑,这条定理是真的。由此可见人们更应当如何提防这种情欲,因为它不但使人失去别的事物,简直连自己也保不住。至于其他的损失,古诗人底故事表现得极好;就是喜爱海伦的人是舍弃了攸诺和派拉斯底赏赐的。因为无论何人若过于重视爱情,则自将放弃财富与智慧也。这种情欲泛滥的时候正是在人心力极弱的时候;那就是在一个人最繁荣或最困厄的时候——虽然困厄是不甚受人注意过的。这两个时候都是燃起爱火并使之更为热烈的,由此足见“爱”是“愚”之子也。有些人,即在心中不能不有爱的时候,仍能使它受约束,并且把它与人生底要务严格分开,这些人可算做事极当;因为“爱”若是一旦参与正事,就要扰害人们底福利,并且使他们无术坚守自己底目的。我不懂为什么,可是武人最易堕入爱情。我想这也和他们喜欢喝酒一样;因为危险的事业多需要娱乐为报酬也。人性之中有一种隐秘地爱他人的倾向和趋势,这种倾向若不消耗在一个人或少数人身上,将很自然地普及于众人,并使人变为仁慈的,例如在僧侣之中有时就看得到这样的情形夫妇之爱,使人类蕃滋,朋友之爱使人完美;但是无度的淫爱则使人败坏并卑贱焉。
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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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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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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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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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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阅读,希望大家喜欢!
The stage is more beholding to love, than the life of man. For as to the stage, love is ever matter of comedies, and now and then of tragedies: but in life, it doth much mischief: sometimes like a siren; sometimes like a fury. You may observe, that amongst all the great and worthy persons (whereof the memory remaineth, either ancient or recent) there is not one, that hath been transported to the mad degree of love: which shows, that great spirits, and great business, do keep out this weak passion.
舞台较人生受惠于恋爱者为多。因为在舞台上,“恋爱”长期可以供给喜剧底材料,有时亦可供给悲剧底材料;但在人生中,“恋爱”只是招致祸患;它有时如一位惑人的魔女,有时似一位复仇的女神。你可以见到,在一切伟大的人物中(无论是古人今人,只要是其盛名仍在人记忆中者)没有一个是在恋爱中被诱到热狂的程度者:可见伟大的人与重大的事真能排除这种柔弱之情也。
You must except, nevertheless, Marcus Antonius the half partner of the empire of Rome; and Appius Claudius the decemvir, and lawgiver: whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man: and therefore it seems (though rarely) that love can find entrance, not only into an open heart; but also into a heart well fortified, if watch be not well kept It is a poor saying of Epicurus, satis magnum alter alteri theatrum sumus: as if man, made for the contemplation of heaven and all noble objects, should do nothing, but kneel before a little idol, and make himself subject, though not of the mouth (as beasts are) yet of the eye; which was given him for higher purposes. It is a strange thing, to note the excess of this passion; and how it braves the nature and value of things; by this, that the speaking in a perpetual hyperbole is comely in nothing but in love. Neither is it merely in the phrase; for whereas it hath been well said, that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man's self; certainly, the lover is more. For there was never proud man thought so absurdly well of himself, as the lover doth of me person loved: and therefore, it was well said; mat it is impossible to love, and to be wise. Neither doth (his weakness appear to others only, and not to the party loved; but to the loved, most of all: except the love be reciproque.
然而你必须把曾为罗马帝国一半之统治者的安东尼和十人执政之一及立法者阿皮亚斯·克劳底亚斯作为例外;这两个人之中前者确是一个好色而无度的人;但是后者却是一个严肃而有智的人;所以好象(虽然这是很少见的)恋爱不但是会入于坦露的心胸,并且也可以进入壁垒森严的心胸中(假如把守不严的话)似的。埃皮扣拉斯这句话说得不好——“我们互相看起来,就是一座够大的舞台了”。好象生来本当旷观天界及一切高贵之物的人类不应该做别的而只应跪在一座小小的偶像前面,自己把自己做成个奴隶似的,虽然这不是为口舌底奴隶——如禽兽一般——而是为眼目底奴隶(而眼目是上帝给人为高贵的用途的)。可异者,这种情欲底过度,以及它如何欺凌事物底本性及价值之处,是由此可见的,就是,长期的夸张的言辞惟有在关于恋爱的言语中是合适的,在其他的事情中总是不宜。不仅言语如此;昔人说得好,那为首的谄谀者——一切较小的谄谀者都是与他通消息的——就是一人底自我;而无疑地,情人是比这为首的谄谀者还厉害的。因为从无一个骄傲的人重视自己之甚有如一个情人之重视其所爱也。所以昔人说得好。“要恋爱而又要明哲是不可能的”。这一种弱点也不是仅仅在旁人眼中看得出来,而在所爱底眼中看不出来的;反之,这种弱点,在被爱者底眼中是最显明的,除非其人底爱情是得到了回报。
For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt. By how much the more, men ought to beware of this passion, which loseth not only other things, but itself. As for the other losses, the poet's relation doth well figure them; that he that preferred Helena, quitted the gifts of Juno, and Pallas. For whosoever esteemeth too much of amorous affection, quitteth both riches, and wisdom. This passion hath his floods in the very times of weakness; which are, great prosperity; and great adversity; though this latter hath been less observed. Both which times kindle love, and make it more fervent, and therefore show it to be the child of folly. They do best, who, if they cannot but admit love, yet make it keep quarter:and sever it wholly from their serious affairs, and actions of life: for if it check once with business, it troubleth men s fortunes, and maketh men, that they can no ways be true to their own ends. I know not how, but martial men are given to love: I think it is, but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man's nature, a secret inclination, and motion, towards love of others; which, if it be not spent upon some one, or a few, doth naturally spread itself towards many; and maketh men become humane, and charitable; as it is seen sometime in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth and embaseth it.
因为,爱情底报酬永远是这样,要不是回爱,就是一种内心的隐藏的轻蔑,这条定理是真的。由此可见人们更应当如何提防这种情欲,因为它不但使人失去别的事物,简直连自己也保不住。至于其他的损失,古诗人底故事表现得极好;就是喜爱海伦的人是舍弃了攸诺和派拉斯底赏赐的。因为无论何人若过于重视爱情,则自将放弃财富与智慧也。这种情欲泛滥的时候正是在人心力极弱的时候;那就是在一个人最繁荣或最困厄的时候——虽然困厄是不甚受人注意过的。这两个时候都是燃起爱火并使之更为热烈的,由此足见“爱”是“愚”之子也。有些人,即在心中不能不有爱的时候,仍能使它受约束,并且把它与人生底要务严格分开,这些人可算做事极当;因为“爱”若是一旦参与正事,就要扰害人们底福利,并且使他们无术坚守自己底目的。我不懂为什么,可是武人最易堕入爱情。我想这也和他们喜欢喝酒一样;因为危险的事业多需要娱乐为报酬也。人性之中有一种隐秘地爱他人的倾向和趋势,这种倾向若不消耗在一个人或少数人身上,将很自然地普及于众人,并使人变为仁慈的,例如在僧侣之中有时就看得到这样的情形夫妇之爱,使人类蕃滋,朋友之爱使人完美;但是无度的淫爱则使人败坏并卑贱焉。
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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,希望大家喜欢!
Shepherds of people had need know the calendars of tempests in state; which are commonly greatest, when things grow to equality; as natural tempests are greatest about the equinoxes. And as there are certain hollow blasts of wind, and secret swellings of seas, before a tempest, so are there in states: ille etiam caecos instare tumultus sa epe monet,fraudesqu et operta tumescere bella. Libels, and licentious discourses against the state, when they are frequent and open; and in like sort, false news, often running up and down, to the disadvantage of the state, and hastily embraced; are amongst the signs of troubles. Virgil giving the pedigree of fame, saith, she was sister to the giants.
牧民之人必须要知道国家中风波底朕兆;这些风波在诸事将达平衡的时候最为剧烈;就好象自然界底暴风雨在将近春分秋分的时候最为剧烈一样。并且,有如在一场暴风雨之前,有中虚的大风和海波底暗涨一样,国家中也有这样的东西:他(太阳)常给警告,预示暗潮将发,并预示叛逆与潜袭即将来临。毁谤与无视法律,背叛国家的言辞,当它们是多见而且公开的时候;还有那些与之类似的不利国家,屡屡传播上下而易为人所信的谣言,这些都是祸乱将来底预兆。委吉尔在叙述谣言之神底家世的时候说她是巨人们底姊妹之一:
Illam terra parens ira irritata deorun, extrenmam(ut perhibent)CoeoEnceladoquesororem progenuit. As if fame were the relics of seditions past; but they are no less, indeed, the preludes of seditions to come. Howsoever, he noteth it right, that seditious tumults and seditious fame differ no more, but as brother and sister, masculine and feminine; especially, if it come to that, that the best actions of a state, and the most plausible, and which ought to give greatest contentment, are taken in ill sense, and traduced: for that shows the envy great, as Tacitus saith; conflata magnia invidia, seu bene, seu male, gesta premunt. Neither doth it follow, that because these fames are a sign of troubles, that the suppressing of them with too much severity, should be a remedy of troubles.
地母因恼怒众神遂生了她——这巨人族最后的一名——可亚斯和安塞拉都斯的妹妹。好象“谣言”是以往的叛谋之遗留似的;但是谣言也确实是将来之叛乱的前奏曲。然而委吉尔所看到的也是对的,就是叛乱的举动和叛乱的谣言其间的差异甚少,有如兄弟之于姊妹,阳性之于阴性一样,尤其是在国家最良好的举措,本是最值得称扬,应当得到最大多数底欢心的,然而竟被加以恶意的解释而受诽谤的时节为然:因为这是表明很大的妒恨之心的,如同泰塔斯所说的一样:“当政府不受欢迎的时候,好的举措和坏的举措同样地触怒人民”。但是因为这些谣言是变乱的朕兆,遂以为用过分严厉的手段压制这些谣言就是一种止乱的方法,这也是不然的。因为不如蔑视这些言倒常常是最好的制止他们的方法;到各处去设法禁止他们反而使群疑延长。
For the despising of them, many times, checks them best; and the going about to stop them, doth but make a wonder long-lived. Also that kind of obedience, which Tacitus speaketh of, is to be held suspected; erant in cfficio, sed tamen qvi mallent mandata imperantium interpretari, quam exseqid; disputing, excusing, calling upon mandates and directions, is a kind of shaking off the yoke, and assay of disobedience: especially, if in those disputings they which are for the direction, speak fearfully, and tenderly; and those that are against it, audaciously.
还有泰西塔斯所说的那种服从是应当提防的。“他们虽是愿意服从的,但是乐于批评而不乐于服从长官底命令”。争论、自恕,对命令和指示加以吹求,是一种脱离羁绊的举动,一种叛逆的试验;尤其当在争论之中,主张服从者出言畏缩小心而反对服从者畅言无忌的时候是如此的
Also, as Machiavelli noteth well; when princes, that ought to be common parents, make themselves as a party, and lean to a side, it is as a boat that is overthrown by uneven weight on the one side; as was well seen, in the time of Henry the Third of France: for first, himself entered league for the extirpation of the Protestants; and presently after, the same league was turned upon himself. For when the authority of princes is made but an accessory to a cause; and that there be other bands, that tie faster than the band of sovereignty, kings begin to be put almost out of possession.
又,马基亚委利见得极是,他说那应当为民之父母的人君若自成一党,偏向一方的时候,那就有如一只因载重不平衡而倾复的船一样;这在法兰西王亨利第三之世可以很明显地看得出;因为他自己先加入同盟,要消灭新教徒;此后不久,这个同盟就转过来对付他本人了。因为人君底权威若被造成为仅仅是某一种目的底帮手,并且在君权底维系之上有束缚力更大的维系的时候,那就是作帝王者差不多要受驱逐的时候了。
Also, when discords and quarrels and factions are carried openly, and audaciously; it is a sign, the reverence of government is lost For the motions of the greatest persons in a government, ought to be, as the motions of the planets, under primum mobile; according to the old opinion: which is, that every of them is carried swiftly, by the highest motion, and softly in their own motion.
再者,当冲突、互诟和党争,公开而无忌惮地进行的时候,那就是一种朕兆,见得对政府的尊敬心已经消失了。因为一个政府里的大人物们底举动应当如老派天文学中所说的第九重天之下的诸行星底动作一样,就是,每个行星受一种更高的动律底支配,很迅速地转着,而在自己底私动中则是很柔和的。
And therefore, when great ones, in their own particular motion, move violently, and. as Tacitus expressed! it well, liberals quam ut imperantium meminissent; it is a sign, the orbs are out of frame
因此,当大人物们在私动中动得暴烈,并且有如泰西塔斯底名言,“其自由与臣道不符”的时候,这就足见天体是失了常轨了。
For reverence is that, wherewith princes are girt from God; who threatneth the dissolving thereof; solvam cingula regum.
因为“尊崇”是上帝以之维护人君的;而上帝警告他们的时候说是要解除的也就是这个:“我也要放松列王的腰带”即指此也。
So when any of the four pillars of government are mainly shaken, or weakened (which are religion, justice, counsel, and treasure), men had need to pray for fair weather. But let us pass from this part of predictions (concerning which, nevertheless, more light may be taken, from that which followeth); and let us speak first of the materials of seditions; then of the motives of them; and thirdly of the remedies.
因此,当政府底四大柱石(那就是宗教、法律、会议和财政)之任何一个大受动摇或变为软弱的时候,人们就不得不祈祷上天赐与平和的天气了。但是我们现在且离开这关于预兆的一部分(然而关于这一部分在下文中也还可以得到点发明)而先说叛乱的材料,再说它们底动机,第三,再谈防止之道。
Concerning the materials of seditions. It is a thing well to be considered: for the surest way to prevent seditions (if the times do bear it), is to take away the matter of them. For if there be fuel prepared, it is hard to tell, whence the spark shall come, that shall set it on fire. The matter of seditions is of two kinds; much poverty, and much discontentment It is certain, so many overthrown estates, so many votes for troubles. Lucan noteth well the state of Rome, before the civil war.
关于叛乱底材料。这是很值得考虑的,因为最妥的预防叛乱的方法(假如时代允许的话)就是取消叛乱底材料。因为要是有了预备好的柴薪,那就说不定那要使它们燃烧的火星子是要从那一方面来了。叛乱底材料有二;多贫与多怨是也。有多少破产者就有多少喜乱者,这是一定的。鲁侃对于罗马在内战前的情形说得极是
Hinc usura vorax, rapidumque in tempore foenus, hinc concussa fides, et multis utile bellum. This same mutes utile bellurn is an assured and infallible sign of a state disposed to seditions and troubles. And if this poverty and broken estate, in the better sort, be joined with a want and necessity, in the mean people, the danger is imminent, and great For the rebellions of the belly are the worst As for discontentments, they are in the politic body, like to humours in the natural, which are apt to gather a preternatural heat, and to inflame. And let no prince measure the danger of them, by this; whether they be just, or unjust. For that were to imagine people to be too reasonable; who do often spurn at their own good: nor yet by this; whether me griefs, whereupon they rise, be in fact, great or small: for they are the most dangerous discontentments, where the fear is greater than the feeling. Dolendi modus, timendi non item. Besides, in great oppressions, the same things that provoke the patience, do withal mate the courage: but in fears it is not so. Neither let any prince, or state, be secure concerning discontentments, because they have been often, or have been long and yet no peril hath ensued; for as it is true, that every vapour, or fume, doth not turn into a storm; so it is, nevertheless, true, that storms, though they blow over divers times, yet may fall at last; and as me Spanish proverb noteth well;
从此来了噬人的重利,贪馋的利率奔向结帐之日;从此来了动摇的信用,和那于多人有利的战争:这个“于多人有利的战争”就是一种确实无讹的朕兆,表明一个国家将有叛逆和变乱。并且假如这种上流阶级底贫乏与破产和普通人民底穷困连在一起的话,那末祸患是近而且大的。因为肚子底作乱是最厉害的作乱也。至于怨愤,它们在政治团体之中就有如人底肉体中的体液一样,它们是会聚积一种异乎寻常的“火”而发炎的。为人君者切不可以这些怨之正当与否为衡量这种危险之大小的标准:因为那样就是把一般人想象得过于合理了;而他们其实是常常会拒绝于自己有益的事物的。也不可以这个为标准——就是怨愤所自生的痛苦在事实上是大是小:因为有几种怨其中的畏惧之情远超痛苦之感者,这种怨愤是最危险的。“痛苦是有限制的,而恐怖是无限制的”。再者,在严厉的压迫之中,那激刺人底耐性的事物同时却也能制伏勇气;然而在恐怖之中则不如此也。任何君主或国也不要因为怨愤虽常有或久有而并无危险发生,因此对之不加提防:因为固然每一股水汽或雾气不一定就成为暴风雨,然而暴风雨,虽然往往会搅扰一阵就过去了,可是终久要大下一场的,西班牙成语说得好:
The cord hreaketh at the last by me weakest pull.The causes and motives of seditions are; innovation in religion;taxes; alteration of laws and customs; breaking of privileges; general oppression; advancement of unworthy persons; strangers; dearths; disbanded soldiers; factions grown desperate; and whatsoever in offending people, joined and knitteth them, in a common cause.
“绳子终久要被最无力的拉扯弄断的”。叛乱底原因和动机是,宗教改革、赋税、法律与风俗底变更、特权底废除、普遍的压迫、小人底擢升、异族底阑入、饥馑、散兵、趋于极端的党争、以及任何激怒人民使之为一种公共的目的而团结起来的事物。
For the remedies; there may be some general preservatives, whereof we will speak; as for the just cure, it must answer to the particular disease: and so be left to counsel, rather than rule.
关于叛乱底救济,有些普通的预防之策我们再说一说;至于专门的治疗,必须合乎特殊的病症;所以这个不能由理论处理,而必须留给朝议。
The first remedy or prevention, is to remove by all means possible, that material cause of sedition, whereof we spoke; which is want and poverty in the estate.
第一种救治或治疗的方法就是尽其可能地把我们以上说过的叛乱之物质原因取消,这个物质原因就是国内的贫乏。
To which purpose, serveth the opening and well balancing of trade; the cherishing of manufactures; me banishing of idleness; the repressing of waste and excess by sumptuary laws; the improvement and husbanding of the soil; the regulating of prices of things vendible; the moderating of taxes and tributes; and the like.
要达到这种杜绝乱源的目的就应当采取如下的方法:便利并均衡贸易;保护并鼓励工业;禁除游荡;以节俭令制止消耗与浪费;改良并垦殖土壤;调剂物价;减轻贡赋,以及类此的方法。
Generally, it is to be foreseen, that the population of a kingdom, (especially if it be not mown down by wars) do not exceed the stock of the kingdom, which should maintain them. Neither is the population to be reckoned only by number: for a smaller number, that spend more, and earn less, do wear out an estate sooner than a greater number, that live lower, and gather more. Therefore the multiplying of nobility, and other degrees of quality, in an over proportion to the common people, doth speedily bring a state to necessity: and so doth likewise an overgrown clergy; for they bring nothing to the stock; and in like manner, when more are bred scholars than preferments can take off. It is likewise to be remembered, that for as much as the increase of any estate must be upon the foreigner (for whatsoever is somewhere gotten, is somewhere lost), there be but three things, which one nation selleth unto another, the commodity nature
yieldeth it; the manufacture; and the vecture or carriage.
就一般而论,应当预先注意使国内的人口(尤其是没有受战争底斫伐的时候)不要超过国内养人的资源。又人口也不可仅以数目来计算;因为一个较小而消耗过于生产的人口比一个较大而消费低生产多的人口其破坏国家更为迅速也。因此贵族及其他官爵底人口增加如果超过了与平民底人口增加的正当比率,这个很快地就能把一个国家带到贫困的境地;僧侣过多也能如此;因为他们都是不事生产的;同样地,人民之受教育者如果多过了可以养他们的官职的时候,也是如此。
So that if these three wheels go, wealth will flow as in a spring tide. And it cometh many times to pass, that materiam superabit opus; that the work, and carriage, is more worth than the material, and enricheth a state more; as is notably seen in the Low Countrymen, who have the best mines, above ground, in the world.
类此,也应当记忆者,就是任何一国底财富之增加既必须靠在外国人方面取利(因为任何事物有得之者即必有失之者)那末只有三种东西是一国可以售与他国的:就是天然的物产;人造的物品;运输。因此,若是这三个轮子轮转不息,则财富将如春水一样地流通了。再者,事情往往如此,就是“工作胜于物质”,那就是工作和运输比物质为更有价值,更能增加国富;如荷兰人就是很显明的例子,他们是全世界享有最良好的地面上的矿产的国家。
Above all things, good policy is to be used, that the treasure and moneys in a state be not gathered into few hands. For otherwise, a state may have a great stock, and yet starve. And money is like muck, not good except it be spread. This is done, chiefly, by suppressing, or at the least, keeping a strait hand, upon the devouring trades of usury, engrossing, great pasturages, and the like.For removing discontentments, or at least, the danger of them; there is in every state (as we know) two portions of subjects; the noblesse, and the commonality.
最要者,要妥筹良策,使国内的珍宝钱财勿入于少数人之手,如不然者,一个国家可以有很大的财富而仍不免于饥饿也。金钱好似肥料,如不普及便无好处。要使它普及,主要就在禁止或严厉约束那些贪馋的生意,如高利贷、垄断、广大的牧场、以及类此的种种。说到消除怨愤或至少消除怨愤底危险,我们知道每个国家里都有两种臣民:贵族与平民
When one of these is discontent, the danger is not great; for common people are of slow motion, if they be not excited by the greater sort; and the greater sort are of small strength, except the multitude be apt and ready to move of themselves. Then is the danger, when the greater sort do but wait for the troubling of the waters, amongst the meaner, that then they may declare themselves. The poets feign, that the rest of the gods would have bound Jupiter, which he hearing of, by the counsel of Pallas, sent for Briareus, with his hundred hands, to come in to his aid. An emblem, no doubt, to show how safe it is for monarchs to make sure of the good will of common people.
在二者之中只有一种是心怀怨愤的时候,那危险是不大的;因为平民若没有上流阶级底挑拨,是动作迟缓的;而上流阶级,若群众不能或不准备自己有所举动的话,则他们底力量是不够大的。所以当上流阶级等待着在下的民众起了骚动以便明示他们自己底态度的时候那就是危险的时候。诗人们寓言说众神想把久辟特困缚起来,这种图谋被久辟特听见了,于是从帕拉斯之计召百臂的布瑞阿瑞欧斯来帮助他。这无疑地是一种譬喻,是表明为人君者若能确得一般平民底欢心则是如何地平安的。
To give moderate liberty for griefs and discontentments to evaporate (so it be without too great insolency or bravery) is a safe way. For he that turneth the humours back, and maketh the wound bleed inwards, endangereth malign ulcers, and pernicious impostumations.
予人民以相当的自由使其痛苦与不平得以发泄(只要发泄的时候不要过于不逊或夸张)是一种安全的方法。因为那压抑体液及使伤口的血倒流入内的人是将有恶疡及险疮的危险的。
The part of Epimetheus mought well become Prometheus, in the case of discontentments; for mere is not a better provision against them. Epimetheus, when griefs and evils flew abroad, at last shut the lid, and kept hope in the bottom of the vessel. Certainly, the politic and artificial nourishing and entertaining of hopes, and carrying men from hopes to hopes, is one of the best antidotes against me poison of discontentments. And it is a certain sign of a wise government, and proceeding, when it can hold men's hearts by hopes, when it cannot by satisfaction: and when it can handle things in such manner as no evil shall appear so peremptory, but that it hath some outlet of hope: which is me less hard to do, because both particular persons, and factions, are apt enough to flatter themselves, or at least to brave that, which they believe not.
在与怨愤有关的情形中,埃辟迈修斯底所为是很适于普罗密修斯的;因为再没有比他底所为更好的预防怨愤之法也。埃辟迈修斯在许多的痛苦与祸患飞到外面之后,终于盖上了盖子,把希望留在了箱子底上。无疑地,得宜而巧妙的对于希望的培养及抱持,以及导引人们从这个希望到那个希望,这种办法真是治疗和救济怨愤之毒的最好的良药。而一个政府当其不能以满足人民底欲望而得人心的时候若能以使他们有希望而得之,并且当其能办事办得使任何祸患也不能显得全无救济之道,而总要使它显得有解决的希望的时候,那就确实可见其为一个贤明的政府当局了。后者较易做到,因为个人和党派双方都易于阿谀自己,或者至少也易于装出不相信某事是没有希望的样子的。
Also, the foresight, and prevention, that there be no likely or fit head, whereunto discontented persons may resort, and under whom they may join, is a known, but an excellent point of caution. I understand a fit head, to be one that hath greatness, and reputation; that hath confidence with the discontented party; and upon whom they turn their eyes; and that is thought discontented in his own particular, which kind of persons are either to be won, and reconciled to the state, and that in a fast and true manner, or to be fronted, with some other of the same party, that may oppose them, and so divide the reputation.
又,使国内不容易有适当的首领可以招聚或领率不平之徒者,这种先见和预防是一种虽为人所已知而仍然很优良的警戒之策。所谓适当的首领者,就是有大度和大名的人,受心怀不平的党派底信任和尊仰的人,被认为他在自己本人的利益上也有所不满的人。这样的人应当把他或者是拉拢过来并使之与政府和好,而这种事还得要结实真确地做到,或者使他受同党中另一个人底争衡,使其名誉分削。
Generally, the dividing and breaking of all factions and combinations that are adverse to the state, and setting them at distance, or at least distrust amongst themselves, is not one of the worst remedies. For it is a desperate case, if those that hold with the proceeding of the state, be full of discord and faction; and those that are against it, be entire and united. I have noted, that some witty and sharp speeches, which have fallen from princes, have given fire to seditions. Caesar did himself infinite hurt, in that speech; Sulla nescivit literas, non potuit dictare'. for it did, utterly cut off that hope, which men had entertained, that he would, at one time or other, give over his dictatorship. Galba undid himself by that speech; legi a se militem, non am: for it put the soldiers out of hope of the donative. Probus likewise, by that speech; si vixero, non opus erit amplius Romanio imperio militibus. A speech of great despair, for the soldiers: and many the like. Surely, princes had need, in tender matters, and ticklish times, to beware what they say; especially in these short speeches, which flee abroad like darts, and are thought to be shot out of their secret intentions.
一般地说来,分裂一切将不利于政府的党派集团,使之自相为仇,或者至少互不置信,不能算是一种顶坏的治疗怨愤之方。因为假如赞成政府底措施的人们充满了不和或党争而反对政府者乃是齐心一致的话,那情势就真是危险之至了。常见有些从人君口中出来的机警锋利的言语曾燃起叛乱之火。恺撒曾以“苏拉不文,所以不会独裁”一语给自己为害无穷,因为这句话使一般希望他早晚会放弃独裁的人完全失望了。加尔巴以“我不收买兵士而征募兵士一语自戕,因为这句话使兵士们都失了赏赐之望了。同样地,普罗巴斯,以“假如我活下去,罗马帝国将不再需要兵士了”一语自戕,因为这句话使兵士们大为失望。类此者甚多。无疑地,为人君者,在危险的事件上和不安的时代中,须要慎其所言;尤其是这些短短的言辞,它们飞行如箭,并且被人们认为是从君王底私心中无心泄露出来的。
For as for large discourses, they are flat things, and not so much noted.Lastly, let princes, against all events, not be without some great person, one, or rather more, of military valour near unto them, for the repressing of seditions in their beginnings.
至于长篇大论,则是干燥无味的东西,不如这些话之受人注意也。最后,为人君者,为预防一切起见,当在身旁常有一位或数位有勇略的大将,为削除叛乱的萌芽之用。
For without that, there useth to be more trepidation in court, upon the first breaking out of troubles, than were fit And the state runneth the danger of that, which Tacitus saith; atque is habitus animorum fuit, ut pessimum facinus auderent pauci, plures vellent, crimes paterentur. But let such military persons be assured, and well reputed of, rather then factious, and popular, holding also good correspondence with the other great men in the state; or else the remedy is worse than the disease.
若没有这样的人,则变乱一起,朝廷中即惊惶失措矣。并且政府所冒的危险将如泰西塔斯所云:“虽然很少人敢做这样至丑极恶的叛国之举,但是却有多人愿意这种事实现,而一般人都是准备赞成这件事的——当时的人心如此”。但是这样的军人须要可靠而且有好名誉,不可喜党争而结欢于众;他并且还须与政府中其他的大人物相得;否则那治病的药就要比疾病本身为害更烈了。
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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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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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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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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随笔阅读,希望大家喜欢!
irtue is like a rich stone,best plain set;and surely vitue is best,in a body that is comely,though not of delicate features;and that hath rather dignity of presence,than beauty of aspect.
美德好比宝石,它在朴素背景的衬托下反而更华丽。同样,一个打扮并不华贵却端庄严肃而有美德者是令人肃然起敬的。
Neither is it almost seen,that very beautiful persons are otherwise of great virtue;as if nature were rather busy,not to err,than in labor to produce excellency.And therefore they prove accomplished,but not of great spirit;and study rather behavior,than virtue.But this holds not always:for Augustus Caesar,Titus Vespasianus,Philip le Belle of France,Edward the Fourth of England,Alcibiades of Athens,Ismael the Sophy of Persia,were all high and great spirits;and yet the most beautiful men of their times.In beauty,that of favor,is more than that of color;and that of decent and gracious motion,more than that of favor.
外表美丽的人,未必也具有内在的美。因为造物主似乎是吝啬的,他给了此就不再予彼。所以许多容颜俊秀的人却不足为训,他们过于追求外形美丽而忽略了内心的美。但这也许不全对,因为奥古斯都·撒、菲斯帕斯、法兰西的菲力普王、英格兰的爱德华四世、雅典的阿尔西巴蒂斯、波斯的伊斯梅尔等既是大丈夫,又是美男子。就形貌而言,自然之美要胜过粉饰之美,而优雅行为之美又胜于单纯礼仪之美。
That is the best part of beauty,which a picture cannot express;no nor the first sight of the life.There is no excellent beauty,that hath not some strangeness in the proportion.A man cannot tell whether Apelles,or Albert Durer,were the more trifler;whereof the one ,would make a personage by geometrical proportions;the other,by taking the best parts out of divers faces,to make one excellent.Such personages,I think,would please nobody,but the painter that made them.
最高的美是画家说无法表现的,因为它是难于直观的。没有哪种美能极致到不存在比例上的瑕疵。曾经有两位画家——阿皮雷斯和艾伯特·丢勒滑稽地认为,可以按照几何比例,或者通过摄取不同人身上最美的特点,用画合成一张最完美的人像。其实像这样画出来的美人,恐怕只表现了画家本人的某种偏爱。
Not but I think a painter may make a better face than ever was;but he must do it by a kind of felicity(as a musician that maketh an excellent air in music),and not by rule.A man shall see faces, that if you examine them part by part,you shall find never a good;and yet altogether do well.
画家不能通过这样画出更好看的脸,(正如为曲子营造氛围的音乐家),创造它的常常是构思,而不是公式。有许多的脸,就他们的部分看并不优美,但作为整体却非常动人。
If it be true that the principal part of beauty is in decent motion,certainly it is no marvel,though persons in years seem many times more amiable;pulchrorum autumnus pulcher;for no youth can be comely but by pardon,and considering the youth,as to make up the comeliness.
虽然美之菁华无疑在于优雅的举止,但有些老人更显得可爱,这印证了一句拉丁谚语:“暮色之色更美。”而尽管有的年轻人具有美貌,却由于缺乏完美的修养而不配得到最好的赞美。
Beauty is as summer fruits,which are easy to corrupt,and cannot last;and for the most part it makes a dissolute youth,and an age a little out of countenance;but yet certainly again,if it light well,it maketh virtue shine,and vices blush.
美犹如盛夏的水果,是容易腐烂而难保持的。世上有许多美人,他们有过放荡的青春,却迎受着愧悔的晚年。因此,应该把美的形貌与美的德行结合起来。这样,美才会发出夺目的光辉。
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