培根哲理隨筆雙語(yǔ)閱讀

　　弗朗西斯·培根是英國(guó)文藝復(fù)興時(shí)期最重要的散文家、哲學(xué)家。他不但在文學(xué)、哲學(xué)上多有建樹(shù)，在自然科學(xué)領(lǐng)域里，也取得了重大成就。他的第一部重要著作《隨筆》最初發(fā)表于1597年，以后又逐年增補(bǔ)。該書(shū)文筆言簡(jiǎn)意賅、智睿奪目，它包含許多洞察秋毫的經(jīng)驗(yàn)之談，其中不僅論及政治而且還探討許多人生哲理。下面學(xué)習(xí)啦小編為大家?guī)?lái)培根哲理隨筆雙語(yǔ)閱讀，希望大家喜歡!

　　培根哲理隨筆雙語(yǔ)閱讀：論猜疑

　　Suspicions amongst thoughts, are like bats amongst birds, they ever fly by twilight

　　Certainly, they are to be repressed, or, at the least, well guarded: for they cloud

　　the mind; they lose Mends; and they check with business, whereby business cannot go on currently, and constantly. They dispose kings to tyranny, husbands to jealousy, wise men to irresolution and melancholy. They are defects, not in the heart, but in the brain; for they take place in the stoutest natures: as in the example of Henry the Seventh of England: there was not a more suspicious man, nor a more stout.

　　心思中的猜疑有如鳥(niǎo)中的蝙蝠，他們永遠(yuǎn)是在黃昏里飛的。猜疑確是應(yīng)當(dāng)制止，或者至少也應(yīng)當(dāng)節(jié)制的，因?yàn)檫@種心理使人精神迷惘，疏遠(yuǎn)朋友，而且也擾亂事務(wù)，使之不能順利有恒。猜疑使為君者易行虐政，為夫者易生妒心，有智謀者寡斷而抑郁。猜疑不是一種心病，而是一種腦疾，因?yàn)榧丛谔煨詷O為勇健的人也會(huì)生猜疑的思想的，例如英王亨利第七是也。世間從沒(méi)有比他再多疑的人，也沒(méi)有比他更勇健的人。

　　And in such a composition, they do small hurt. For commonly they are not admitted, but with examination, whether they be likely or no? But in fearful natures, they gain ground too fast There is nothing makes a man suspect much, more than to know lime: and therefore men should remedy suspicion, by procuring to know more, and not to keep their suspicions in smother. What would men have? Do they think, those they employ and deal with are saints? Do they not think, they will have their own ends, and be truer to themselves than to mem?

　　在象他這樣的氣質(zhì)中猜疑是不能十分為害的，因?yàn)橛羞@種氣質(zhì)的人對(duì)于種種的猜疑多半不會(huì)貿(mào)然接受，而一定要先考察考察其是否可能的。但是在天性多畏的人則猜疑之滋長(zhǎng)太快。使人甚為猜疑者，無(wú)過(guò)于自己所知甚少;因此人們應(yīng)當(dāng)設(shè)法多知道事情以釋疑，而不應(yīng)當(dāng)想窒息疑念也。人們究何所求?難道他們以為他們所用和所交的人都是圣人么?難道他們以為這些人不會(huì)為自己打算，并且不是忠于己勝于忠于人的么?

　　Therefore, there is no better way to moderate suspicions, than to account upon such suspicions as true, and yet to bridle them as false. For so far a man ought to make use of suspicions, as to provide, as if that should be true that he suspects, yet it may do him no hurt. Suspicions, that the mind of itself gamers, are but buzzes; but suspicions, that are artificially nourished, and put into men\'s heads, by the tales, and whisperings of others, have stings.

　　因此，為調(diào)劑疑念起見(jiàn)，最好的辦法是把所疑者姑認(rèn)為真而同時(shí)又嚴(yán)加節(jié)制，一如這些疑念是完全不真似的。因?yàn)橐粋€(gè)人應(yīng)當(dāng)預(yù)先防范，如果所疑是真，則自己不受其害，疑念之利用應(yīng)限于此。自己心理上所生的疑念不過(guò)是蜂蝱之嗡嗡而已;但是由別人底報(bào)告，潛曞而有意助長(zhǎng)或產(chǎn)生的猜疑則是有毒刺的。

　　Certainly, the best mean to clear the way in this same wood of suspicions, is frankly to communicate them with the party that he suspects: for thereby, he shall be sure to know more of the truth of them, than he did before; and withal, shall make that party more circumspect, not to give further cause of suspicion. But this would not be done to men of base natures: for they, if they find themselves once suspected, will never be true. The Italian says: sospetto licentia fede: as if suspicion did give a passport to faith: but it ought rather to kindle it, to discharge itself.

　　無(wú)疑地，在猜疑之林中，最好的清道方法就是開(kāi)誠(chéng)布公地與所疑的一方相見(jiàn)，如此，關(guān)于對(duì)方你一定可以知道得比以前多，而同時(shí)又可使對(duì)方留意以免更有啟人猜疑的地方。但是這種辦法對(duì)于性格卑污的人是不可行的;因?yàn)?，這樣的人，如果發(fā)現(xiàn)他們有一次受疑，則將永遠(yuǎn)作偽也。意大利人有言：“疑心解除忠實(shí)底責(zé)任”。這好象疑心給了忠心一張護(hù)照許他離去似的;實(shí)則疑心應(yīng)當(dāng)更燃起忠心之火以自袪嫌疑也。

　　培根哲理隨筆雙語(yǔ)閱讀：論辭令

　　Some in their discourse, desire rather commendation of wit, in being able to hold

　　all arguments, than of judgment, in discerning what is true: as if it were a praise,

　　to know what might be said, and not what should be thought Some have certain common places, and themes, wherein they are good, and want variety: which kind of poverty is for the most part tedious, and when it is once perceived ridiculous. 有些人在他們底談?wù)撝邢矚g以反復(fù)善辯見(jiàn)稱(chēng)為有才，卻不甚注意以能辨真?zhèn)味?jiàn)稱(chēng)為有識(shí);好象知道應(yīng)當(dāng)說(shuō)什么而不知道應(yīng)當(dāng)如何思想是一件可稱(chēng)贊的事情似的。有些人善于談?wù)撃撤N平常習(xí)見(jiàn)的題目，可是缺乏變化;這種貧乏大半令人生厭，而一旦被人發(fā)見(jiàn)，則是可笑的。

　　The honourablest part of talk is to give the occasion; and again to moderate and pass to somewhat else; for then a man leads the dance. It is good in discourse and speech of conversation, to vary, and intermingle speech of the present occasion with arguments; tales with reasons; asking of questions, with telling of opinions; and jest with earnest: for it is a dull thing to tire, and, as we say now, to jade, anything too far.

　　辭令中最可貴者是引起他人底話(huà)頭的話(huà);以及能節(jié)制自己底言語(yǔ)并轉(zhuǎn)移到別的題目上去的那種話(huà);如果能這樣，那末這說(shuō)話(huà)的人就可算是舞蹈底領(lǐng)袖了。在言談之中，最好是有所變化。在當(dāng)前的所談之中參以辯駁，在敘事中夾以議論，發(fā)問(wèn)中雜以發(fā)抒己見(jiàn)，詼諧中和以莊語(yǔ)，因?yàn)橐粋€(gè)人若是總在談?wù)撘粋€(gè)題目，如今語(yǔ)所謂“鞭策過(guò)度”，則將使人厭倦也。

　　As for jest, there be certain things, which ought to be privileged from it; namely religion, matters of state, great persons, any man\'s present business of

　　importance, and any case mat deserveth pity. Yet there be some, that think their wits have been asleep, except they dart out somewhat that is piquant, and to the quick: that is a vein which would be bridled; parce,puer, stimulis, et fortius utere ions. 至于詼諧的話(huà)，則有幾種題目，應(yīng)當(dāng)避免，不可涉及者，如宗教、國(guó)事、要人，任何人目前的要?jiǎng)?wù)，以及任何值得憐憫的事情皆是也。然而有些人卻一定要鋒銳辛辣，傷人之心，以為不如此則他們底機(jī)智是遲鈍了;這是一種應(yīng)當(dāng)制止的脾氣：童子，少使刺棒，多拉韁繩，即此之謂也。

　　And generally, men ought to find the difference, between saltness and bitterness.

　　Certainly, he that hath a satyrical vein, as he maketh others afraid of his wit, so

　　he had need be afraid of others\' memory. He that questioned! much, shall learn much, and content much; but especially, if he apply his questions to the skill of the persons whom he asketh: for he shall give them occasion, to please themselves in speaking, and himself shall continually gather knowledge. But let his questions not be troublesome; for that is fit for a poser. And let him be sure, to leave other men

　　their turns to speak. Nay, if there be any, that would reign, and take up all the

　　time, let him find means to take them off, and to bring others on; as musicians use

　　to do, with those that dance too long galliards. If you dissemble sometimes your

　　knowledge, of that you are thought to know; you shall be thought another time, to

　　know that, you know not. Speech of a man\'s self ought to be seldom, and well chosen.

　　一般言之，人們應(yīng)當(dāng)辨別出來(lái)咸與苦之間的不同。那喜歡諷刺，使別人怕他底語(yǔ)鋒的人，將不能不因此而怕那人底記憶，這是一定的。多問(wèn)的人將多聞，而且多得人底歡心，尤其是如果他能使他底問(wèn)題適合于被問(wèn)者底長(zhǎng)技的時(shí)候?yàn)槿?因?yàn)檫@樣他就可以使他們樂(lè)于說(shuō)話(huà)，而他自己則可以繼續(xù)地得到知識(shí)也。但是他底問(wèn)題卻不可煩瑣惹厭;因?yàn)槟蔷统闪藢弳?wèn)者的問(wèn)題了。一個(gè)人還應(yīng)當(dāng)注意，務(wù)使他人有說(shuō)話(huà)底機(jī)會(huì)。不但如此，如果有人要霸占一切說(shuō)話(huà)底時(shí)間，就應(yīng)當(dāng)設(shè)法把這種人移開(kāi)而使別的人開(kāi)言，就好象樂(lè)師們看見(jiàn)有人跳“歡樂(lè)舞”跳得過(guò)久的時(shí)候的所為一樣。假如別人認(rèn)為你知道的事情而你假作不知的話(huà)，則以后你所真不知道的事情，人家也要以為你是知道的。關(guān)于自己的話(huà)應(yīng)該少說(shuō)，而且應(yīng)當(dāng)謹(jǐn)慎擇言。

　　I knew one, was wont to say, in scorn; He must needs be a wise man, he speaks so much of himself: and there is but one case, wherein a man may commend himself, with good grace; and that is in commending virtue in another; especially, if it be such a virtue, whereunto himself pretendeth. Speech of touch towards others should be sparingly used: for discourse ought to be as a field, without coming home to any man. I knew two noblemen, of the west part of England; whereof

　　the one was given to scoff, but kept ever royal cheer in his house: the other would

　　ask of those, that had been at the other\'s table; Tell truly, was there never a flout

　　or dry blow given; to which the guest would answer.

　　我認(rèn)得一個(gè)人，當(dāng)他說(shuō)及他所看不起的某人的時(shí)候，常說(shuō)“他一定是個(gè)智者，因?yàn)樗P(guān)于自己有那么多的話(huà)說(shuō)”。一個(gè)人稱(chēng)揚(yáng)自己而不顯丑態(tài)的唯一的時(shí)候，就在他稱(chēng)揚(yáng)別人底長(zhǎng)處的時(shí)候，尤其是在所說(shuō)的長(zhǎng)處是與他自己可說(shuō)是有的那種長(zhǎng)處一類(lèi)的時(shí)候。傷及他人的話(huà)應(yīng)當(dāng)少說(shuō)，因?yàn)檎務(wù)搼?yīng)當(dāng)象一片廣田，人可以在里面東西行走;而不應(yīng)當(dāng)象一條大道，直達(dá)某家底門(mén)口也。我知道有兩位貴族，都是英國(guó)西部的人;其中的一位喜歡菲薄他人，但是在家中宴客的時(shí)候卻總是肴饌極豐的;另外的一位常常問(wèn)那些曾經(jīng)與宴的人，“老實(shí)告訴我，在他底席上沒(méi)人受他底嘲弄或玩笑么”?對(duì)這個(gè)問(wèn)題那作過(guò)客的人就答道：“有某事某事在席上發(fā)生了”。

　　Such and such a thing passed: the lord would say; I thought he would mar a good dinner. Discretion of speech is more than eloquence; and to speak agreeably to him, with whom we deal. is more than to speak in good words, or in good order. A good continued speech, without a good speech of interlocution, shows slowness: and a good reply, or second speech, without a good settled speech, showeth shallowness and weakness. As we see in beasts, that those that are weakest in the course, are yet nimblest in the turn: as it is betwixt the greyhound and the hare. To use too many circumstances, ere one come to the matter, is wearisome; to use none at all, is blunt

　　于是這位貴族就說(shuō)：“我早就料到他一定會(huì)把一桌好筵席弄壞的”。慎言勝于雄辯，用適當(dāng)?shù)脑?huà)向我們與之交涉的人談話(huà)是比我們言辭優(yōu)美，條理井然還要緊的。一個(gè)人若會(huì)說(shuō)一篇滔滔不絕的言辭，而不善于問(wèn)答，則顯得他底說(shuō)話(huà)遲滯;若善于應(yīng)答而不能作持久而有始終的言辭，則顯得其人底言語(yǔ)之淺薄無(wú)力。這就如我們?cè)趧?dòng)物界所見(jiàn)的一樣，最不善走者卻最敏于轉(zhuǎn)身，如獵犬與野兔間之分別是也。在說(shuō)到正題以前敘述許許多多的枝節(jié)話(huà)是可厭的;若全然不顧枝節(jié)，則又太率直了。