培根：培根論真理

　　假如一個(gè)人的想法中滿(mǎn)是仁愛(ài)，順應(yīng)天意，走在真理的前沿，即便生活在人間，也不遜于天堂。

　　下面是學(xué)習(xí)啦小編為大家?guī)?lái)英語(yǔ)經(jīng)典美文：培根論真理，希望大家喜歡!

　　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 sovereigngood of human nature. 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 mat 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 thevantage 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.

　　真理只能自我判別，教導(dǎo)人們追尋真理，即對(duì)真理的追求;對(duì)真理的認(rèn)知，對(duì)真理的信仰，也意味著對(duì)真理的享受。這三個(gè)要素組成了人性中無(wú)比高尚的美德。感性之光是上帝創(chuàng)造世界時(shí)創(chuàng)造的第一件東西，最后創(chuàng)造的才是理性之光。上帝精神的再現(xiàn)則是安息日。起初，上帝將光明賦予混亂的物質(zhì)世界，然后用光明悄然地點(diǎn)亮人類(lèi)的心靈世界;現(xiàn)在他依然把圣光賜予其所思選的臣民。有一派哲學(xué)在其他方面沒(méi)有什么實(shí)際作用，可其中有一位詩(shī)人說(shuō)了一句經(jīng)典名言:依在海岸邊，注視著在大海中飄蕩的船帆，是一件快樂(lè)的事情;靠在城堡垛口，注視激戰(zhàn)中的戰(zhàn)場(chǎng)，也是一件快樂(lè)的事;但沒(méi)有什么能趕得上站在真理的前沿(那是一座誰(shuí)也無(wú)法侵占的山嶺，那里空氣清爽，萬(wàn)籟寂靜)，觀察山谷中的錯(cuò)誤、迷茫、薄霧與風(fēng)暴，那更是叫人歡欣雀躍。并且這種期望的態(tài)度是同情，而非自滿(mǎn)或自大。的確，假如一個(gè)人的想法中滿(mǎn)是仁愛(ài)，順應(yīng)天意，走在真理的前沿，即便生活在人間，也不遜于天堂。

　　To pass from theological and philosophical truth to the truth of civil business: it will be acknowledged even by those that practice it not that clear and round dealing is the honor of man's nature; and that mixture of falsehood is like alloy 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 Montaigne said prettily, when he inquired 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 say that a man lieth is as much to say as that he is brave toward God and a coward toward men. For he faces God，and shrinks from man. Surely the wickedness of falsehood and breach of faith cannot possibly be so highly expressed as in that it shall be the last peal to call the judgments of God upon the generations of men;it being foretold that when Christ cometh，he shall not find faith upon the earth.

　　前面講了神學(xué)與哲學(xué)意義上的真理，現(xiàn)在來(lái)討論一下日常生活中的真理。品格惡劣，精于世故的人，也被迫接受光明正大—人類(lèi)的一種崇高品德。虛偽如同用金銀合金制成硬幣，即便可以增大金屬的硬度，卻貶低了其內(nèi)在的真正價(jià)值。虛偽與欺詐如同彎曲的小路，唯有走路時(shí)依靠肚腹而不是雙腳的毒蛇，才選擇這條道路。假如一個(gè)說(shuō)謊話(huà)、背信棄義的人露出了破綻，由此帶來(lái)的羞恥感是沒(méi)有辦法掩蓋的。因此，蒙田在議論“謊言”一詞為何如此讓人厭惡時(shí)，說(shuō)過(guò)這樣一句至理名言:“我們不如這樣想，一個(gè)人說(shuō)自己在上帝面前肆意妄為，而在凡人面前卻很懦弱，這同說(shuō)謊沒(méi)有什么區(qū)別。”因?yàn)橹e言可以面對(duì)上帝，卻不敢面對(duì)凡人。當(dāng)然，在描述虛偽與背信棄義的危害性時(shí)，懇求上帝對(duì)世世代代的人類(lèi)進(jìn)行裁決，他們無(wú)疑是最后的警鐘。人們預(yù)示:耶穌靈魂來(lái)到世上后，他在地球上不會(huì)找到絲毫信仰。