培根哲理隨筆雙語閱讀

弗朗西斯·培根是英國文藝復興時期最重要的散文家、哲學家。他不但在文學、哲學上多有建樹，在自然科學領域裏，也取得了重大成就。他的第一部重要著作《隨筆》最初發表於1597年，以後又逐年增補。該書文筆言簡意賅、智睿奪目，它包含許多洞察秋毫的經驗之談，其中不僅論及政治而且還探討許多人生哲理。下面本站小編爲大家帶來培根哲理隨筆雙語閱讀，希望大家喜歡!

　培根哲理隨筆雙語閱讀：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中的蝙蝠，他們永遠是在黃昏裏飛的。猜疑確是應當制止，或者至少也應當節制的，因爲這種心理使人精神迷惘，疏遠朋友，而且也擾亂事務，使之不能順利有恆。猜疑使爲君者易行虐政，爲夫者易生妒心，有智謀者寡斷而抑鬱。猜疑不是一種心病，而是一種腦疾，因爲即在天性極爲勇健的人也會生猜疑的思想的，例如英王亨利第七是也。世間從沒有比他再多疑的人，也沒有比他更勇健的人。

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?

在象他這樣的氣質中猜疑是不能十分爲害的，因爲有這種氣質的人對於種種的猜疑多半不會貿然接受，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太快。使人甚爲猜疑者，無過於自己所知甚少;因此人們應當設法多知道事情以釋疑，而不應當想窒息疑念也。人們究何所求?難道他們以爲他們所用和所交的人都是聖人麼?難道他們以爲這些人不會爲自己打算，並且不是忠於己勝於忠於人的麼?

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，爲調劑疑念起見，最好的辦法是把所疑者姑認爲真而同時又嚴加節制，一如這些疑念是完全不真似的。因爲一個人應當預先防範，如果所疑是真，則自己不受其害，疑念之利用應限於此。自己心理上所生的疑念不過是蜂蝱之嗡嗡而已;但是由別人底報告，潛曞而有意助長或產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.

無疑地，在猜疑之林中，最好的清道方法就是開誠佈公地與所疑的一方相見，如此，關於對方你一定可以知道得比以前多，而同時又可使對方留意以免更有啓人猜疑的地方。但是這種辦法對於性格卑污的人是不可行的;因爲，這樣的人，如果發現他們有一次受疑，則將永遠作僞也。意大利人有言：“疑心解除忠實底責任”。這好象疑心給了忠心一張護照許他離去似的;實則疑心應當更燃起忠心之火以自袪嫌疑也。

培根哲理隨筆雙語閱讀：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. 有些人在他們底談論中喜歡以反覆善辯見稱爲有才，卻不甚注意以能辨真僞而見稱爲有識;好象知道應當說什麼而不知道應當如何思想是一件可稱讚的事情似的。有些人善於談論某種平常習見的題目，可是缺乏變化;這種貧乏大半令人生厭，而一旦被人發見，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頭的話;以及能節制自己底言語並轉移到別的題目上去的那種話;如果能這樣，那末這說話的人就可算是舞蹈底領袖了。在言談之中，最好是有所變化。在當前的所談之中參以辯駁，在敘事中夾以議論，發問中雜以發抒己見，詼諧中和以莊語，因爲一個人若是總在談論一個題目，如今語所謂“鞭策過度”，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. 至於詼諧的話，則有幾種題目，應當避免，不可涉及者，如宗教、國事、要人，任何人目前的要務，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，以爲不如此則他們底機智是遲鈍了;這是一種應當制止的脾氣：童子，少使刺棒，多拉繮繩，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，人們應當辨別出來鹹與苦之間的不同。那喜歡諷刺，使別人怕他底語鋒的人，將不能不因此而怕那人底記憶，這是一定的。多問的人將多聞，而且多得人底歡心，尤其是如果他能使他底問題適合於被問者底長技的時候爲然;因爲這樣他就可以使他們樂於說話，而他自己則可以繼續地得到知識也。但是他底問題卻不可煩瑣惹厭;因爲那就成了審問者的問題了。一個人還應當注意，務使他人有說話底機會。不但如此，如果有人要霸佔一切說話底時間，就應當設法把這種人移開而使別的人開言，就好象樂師們看見有人跳“歡樂舞”跳得過久的時候的所爲一樣。假如別人認爲你知道的事情而你假作不知的話，則以後你所真不知道的事情，人家也要以爲你是知道的。關於自己的話應該少說，而且應當謹慎擇言。

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.

我認得一個人，當他說及他所看不起的某人的時候，常說“他一定是個智者，因爲他關於自己有那麼多的話說”。一個人稱揚自己而不顯醜態的唯一的時候，就在他稱揚別人底長處的時候，尤其是在所說的長處是與他自己可說是有的那種長處一類的時候。傷及他人的話應當少說，因爲談論應當象一片廣田，人可以在裏面東西行走;而不應當象一條大道，直達某家底門口也。我知道有兩位貴族，都是英國西部的人;其中的一位喜歡菲薄他人，但是在家中宴客的時候卻總是餚饌極豐的;另外的一位常常問那些曾經與宴的人，“老實告訴我，在他底席上沒人受他底嘲弄或玩笑麼”?對這個問題那作過客的人就答道：“有某事某事在席上發生了”。

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

於是這位貴族就說：“我早就料到他一定會把一桌好筵席弄壞的”。慎言勝於雄辯，用適當的話向我們與之交涉的人談話是比我們言辭優美，條理井然還要緊的。一個人若會說一篇滔滔不絕的言辭，而不善於問答，則顯得他底說話遲滯;若善於應答而不能作持久而有始終的言辭，則顯得其人底言語之淺薄無力。這就如我們在動物界所見的一樣，最不善走者卻最敏於轉身，如獵犬與野兔間之分別是也。在說到正題以前敘述許許多多的枝節話是可厭的;若全然不顧枝節，則又太率直了。