培根的散文
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培根的散文篇一：培根美文
Of Study 論讀書
Francis Bacon
STUDIES serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment, and disposition of business. For expert men can exe-cute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs, come best, from those that are learned. To spend too much time in studies is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humor of a scholar. They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need pruning, by study; and studies themselves, do give forth directions too much at large, except they be bounded in by experience. Crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation. Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them bothers; but that would be only in the less important arguments, and the meaner sort of books, else distilled books are like common distilled waters, flashy things.
Reading make a full man; conference a ready man; and writing an exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know, that he doth not. Histories make men wise; poets witty; the mathematics subtitle; natural philosophy deep; moral grave; logic and rhetoric able to contend. Abeunt studia in mores. Nay, there is no stand or impediment in the wit, but may be wrought out by fit studies; like as diseases of the body, may have appropriate exercises. Bowling is good for the stone and reins; shooting for the lungs and breast; gentle walking for the stomach; riding for the head; and the like. So if a man's wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again. If his wit be not apt to distinguish or find differences, let him study the Schoolmen; for they are cymini sectors. If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers' cases. So every defect of the mind, may have a special receipt.
讀書足以怡情，足以傅彩，足以長才。其怡情也，最見于獨處幽居之時；其傅彩也，最見于高談闊論之中；其長才也，最見于處世判事之際。練達之士雖能分別處理細事或一一判別枝節(jié)，然縱觀統(tǒng)籌、全局策劃，則舍好學(xué)深思者莫屬。讀書費時過多易惰，文采藻飾太盛則矯，全憑條文斷事乃學(xué)究故態(tài)。讀書補天然之不足，經(jīng)驗又補讀書之不足，蓋天生才干猶如自然花草，讀書然后知如何修剪移接；而書中所示，如不以經(jīng)驗范之，則又大而無當。有一技之長者鄙讀書，無知者羨讀書，唯明智之士用讀書，然書并不以用處告人，用書之智不在書中，而在書外，全憑觀察得之。讀書時不可存心詰難作者，不可盡信書上所言，亦不可只為尋章摘句，而應(yīng)推敲細思。書有可淺嘗者，有可吞食者，少數(shù)則須咀嚼消化。換言之，有只須讀其部分者，有只須大體涉獵者，少數(shù)則須全讀，讀時須全神貫注，孜孜不倦。書亦可請人代讀，取其所作摘要，但只限題材較次或價值不高者，否則書經(jīng)提煉猶如水經(jīng)蒸餾、淡而無味矣。
讀書使人充實，討論使人機智，筆記使人準確。因此不常作筆記者須記憶特強，不常討論者須天生聰穎，不常讀書者須欺世有術(shù)，始能無知而顯有知。讀史使人明智，讀詩使人靈秀，數(shù)學(xué)使人周密，科學(xué)使人深刻，倫理學(xué)使人莊重，邏輯修辭之學(xué)使人善辯：凡有所學(xué)，皆成性格。人之才智但有滯礙，無不可讀適當之書使之順暢，一如身體百病，皆可借相宜之運動除之。滾球利睪腎，射箭利胸肺，慢步利腸胃，騎術(shù)利頭腦，諸如此類。如智力不集中，可令讀數(shù)學(xué)，蓋演題須全神貫注，稍有分散即須重演；如不能辨異，可令讀經(jīng)院哲學(xué)，蓋是輩皆吹毛求疵之人；如不善求同，不善以一物闡證另一物，可令讀律師之案卷。如此頭腦中凡有缺陷，皆有特藥可醫(yī)。（王佐良先生譯）
培根的散文篇二：培根美文《論讀書》原文及三種譯文鑒賞
培根美文《論讀書》原文及三種譯文鑒賞
閱讀是我們獲取知識的重要手段，下面是培根著名的關(guān)于讀書的一篇美文——論讀書，并奉上另外兩個版本的譯文。對于好的書，可以多加研讀，對于普通書籍，知其大意即可，就像在快速閱讀中，閱讀是彈性的，你可以選擇對內(nèi)容把握程度的深淺。“有些書可以淺嘗輒止，有些書可以生吞，而有少數(shù)書應(yīng)該細嚼慢咽，融會貫通”——
談讀書
——王佐良譯
讀書足以怡情，足以博彩，足以長才。其怡情也，最見于獨處幽居之時；其博彩也，最見于高談闊論之中；其長才也，最見于處世判事之際。練達之士雖能分別處理細事或一一判別枝節(jié)，然縱觀統(tǒng)籌、全局策劃，則舍好學(xué)深思者莫屬。
讀書費時過多易惰，文采藻飾太盛則矯，全憑條文斷事乃學(xué)究故態(tài)。讀書補天然之不足，經(jīng)驗又補讀書之不足，蓋天生才干猶如自然花草，讀書然后知如何修剪移接；而書中所示，如不以經(jīng)驗范之，則又大而無當。
有一技之長鄙讀書，無知者慕讀書，唯明智之士用讀書，然讀書并不以用處告人，用書之智不在書中，而在書外，全憑觀察得之。讀書時不可存心詰難作者，不可盡信書上所言，亦不可只為尋章摘句，而應(yīng)推敲細思。
書有可淺嘗者，有可吞食者，少數(shù)則須咀嚼消化。換言之，有只須讀其部分者，有只須大體涉獵者，少數(shù)則須全讀，讀時須全神貫注，孜孜不倦。書亦可請人代讀，取其所作摘要，但只限題材較次或價值不高者，否則書經(jīng)提煉猶如水經(jīng)蒸餾，淡而五味矣。
讀書使人充實，討論使人機智，筆記使人準確。因此不常做筆記者須記憶特強，不常討論者須天生聰穎，不常讀書者須欺世有術(shù)，始能無知而顯有知。
讀史使人明智，讀詩使人靈秀，數(shù)學(xué)使人周密，科學(xué)使人深刻，論理學(xué)使人莊重，邏輯修辭之學(xué)使人善辯：凡有所學(xué)，皆成性格。人之才智但有滯礙，無不可讀適當之書使之順暢，一如身體百病，皆可借相宜之運動除之。滾球利睪腎，射箭利胸肺，慢步利腸胃，騎術(shù)利頭腦，諸如此類。如智力不集中，可令讀數(shù)學(xué)，蓋演算須全神貫注，稍有分散即須重演；如不能辨異，可令讀經(jīng)院哲學(xué)，蓋是輩皆吹毛求疵之人；如不善求同，不善以一物闡證另一物，可令讀律師之案卷。如此頭腦中凡有缺陷，皆有特藥可醫(yī)。
【原文】 音頻/youergequ/p429386/
Of Studies
——Francis Bacon
Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposition of business. For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs come best from those that are learned.
To spend too much time in studies is sloth; to use them too much for ornament is affection; to make judgment wholly by their rules is the humor of a scholar. They perfect nature and are perfected by experience: for natural abilities are like natural plants, that need pruning by study, and studies themselves do give forth directions too much at large, except they be bounded in by experience.
Crafty men contemn studies, simple men admire them, and wise men use them, for they teach not their own use; but that is a wisdom without them and above them, won by observation. Read not to contradict and confuse; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.
Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is some books are to be read only in parts; others to be read, but not curiously; and some few to be ready wholly, and with diligence and attention. Some books also may be read by deputy and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things.Reading makes a full man; conference a ready man; and writing an exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit; and if he read little, he had need have much cunning to seem to know that he doth not.
Histories make men wise; poets witty; the mathematics subtle; natural philosophy deep; moral grave; logic and rhetoric able to contend.
Abeunt studia in mores. Nay there is no stond or impediment in the wit, but may be wrought out by fit studies: like as diseases of the body may have appropriate exercises. Bowling is good for the stone and reins; shooting for the lungs and breast; gentle walking for the stomach; riding for the head; and the like. So if a man’s wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again. If his wit be not apt to distinguish or find differences, let him study the schoolmen; for they are cymini sectores. If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers’ cases. So every defect of the mind may have a special receipt.
論讀書
——廖運范譯
讀書能給人樂趣、文雅和能力。人們獨居或退隱的時候，最能體會到讀書的樂趣；談話的時候，最能表現(xiàn)出讀書的文雅；判斷和處理事務(wù)的時候，最能發(fā)揮由讀書而獲得的能力。那些有實際經(jīng)驗而沒有學(xué)識的人，也許能夠一一實行或判斷某些事物的細微末節(jié)，但對于事業(yè)的一般指導(dǎo)、籌劃與處理，還是真正有學(xué)問的人才能勝任。
耗費過多的時間去讀書便是遲滯，過分用學(xué)問自炫便是矯揉造作，而全憑學(xué)理判斷一切，則是書呆子的癖好。學(xué)問能美化人性，經(jīng)驗又能充實學(xué)問。天生的植物需要人工修剪，人類的本性也需要學(xué)問誘導(dǎo)，而學(xué)問本身又必須以經(jīng)驗來規(guī)范，否則便太迂闊了。
技巧的人輕視學(xué)問，淺薄的人驚服學(xué)問，聰明的人卻能利用學(xué)問。因為學(xué)問本身并不曾把它的用途教給人，至于如何去應(yīng)用它，那是在學(xué)問之外、超越學(xué)問之上、由觀察而獲得的一種聰明呢！讀書不是為著要辯駁，也不是要盲目信從，更不是去尋找談話的資料，而是要去權(quán)衡和思考。
有些書只需淺嘗，有些書可以狼吞，有些書要細嚼慢咽，漫漫消化。也就是說，有的書只需選讀，有的書只需瀏覽，有的書卻必須全部精讀。有些書不必去讀原本，讀讀它們的節(jié)本就夠了，但這僅限于內(nèi)容不大重要的二流書籍：否則，刪節(jié)過的往往就像蒸餾水一樣，淡而無味。
讀書使人淵博，論辯使人機敏，寫作使人精細。如果一個人很少寫作，他就需要有很強的記憶力；如果他很少辯論，就需要有機智；如果他很少讀書，就需要很狡猾，對于自己不懂的事情，假裝知道。歷史使人聰明，詩歌使人富于想象，數(shù)學(xué)使人精確，自然哲學(xué)使人深刻，倫理學(xué)使人莊重，邏輯學(xué)和修辭學(xué)使人善辯。
總之，讀書能陶冶個性。不僅如此，讀書并且可以鏟除一切心理上的障礙，正如適當?shù)倪\動能夠矯治身體上的某些疾病一般。例如，滾球有益于腎臟；射箭有益于胸肺；散步有益于腸胃；騎馬有益于頭腦等等。因此，假若一個人心神散亂，最好讓他學(xué)習(xí)數(shù)學(xué)，因為在演算數(shù)學(xué)題目的時候，一定得全神貫注，如果注意力稍一分散，就必須得再從頭做起。假若一個人拙于辨別差異，就讓他去請教那些演繹派的大師們，因為他們正是剖析毫發(fā)的人。假若一個人心靈遲滯，不能舉一反三，最好讓他去研究律師的案件。所以每一種心理缺陷，都有一種特殊的補救良方。
論學(xué)習(xí)
——孫有中譯
學(xué)習(xí)可以作為消遣，作為裝點，也可以增進才能。其為消遣之用，主在獨處、歸休之時；為裝點，則在高談闊論之中；為才能，則在明辨是非、深謀遠慮之間；因為專于一技者可以操持甚或判斷一事一物，而唯有博學(xué)之士方能縱觀全局，通權(quán)達變。
過度沉溺于學(xué)習(xí)是怠惰；過度炫耀學(xué)問是華而不實；食書不化乃書生之大疾。學(xué)習(xí)可以完善天性，并通過經(jīng)驗得以完善自身；因為天生之才猶如天然之草木，尚需通過學(xué)習(xí)加以修整；而紙上學(xué)問未免空談，除非由經(jīng)驗加以約束。
聰穎者鄙視學(xué)習(xí)，愚魯者羨慕學(xué)習(xí)，明智者利用學(xué)習(xí)；學(xué)習(xí)本身并不教人如何運用；唯有觀察可以帶來超越學(xué)習(xí)的智慧。讀書不為爭論長短，不為輕信盲從，也不為高談闊論，而旨在衡情度理。
有些書可以淺嘗輒止，有些書可以生吞，而有少數(shù)書應(yīng)該細嚼慢咽，融會貫通；換言之，有些書可以
閱讀，但不必謹小慎微；而有少數(shù)書應(yīng)該悉心通讀，刻苦研習(xí)。有些書可以請人代讀，也可以讀其節(jié)選；但這只限于那些不夠重要的論述和粗制濫造的書籍；否則，經(jīng)過提煉的書猶如經(jīng)過提煉的水一樣，淡而無味。
讀書使人充實，討論使人機智，筆記使人嚴謹；因此，假若一個人很少做筆記，那他需要有超人的記憶；假若他很少討論，那他需要天資聰穎；而假若他很少讀書，那他需要有充分的狡詐掩飾自己的無知。讀史使人明智，讀詩使人聰穎，算數(shù)使人縝密，自然哲學(xué)使人深刻，倫理使人莊重，邏輯與修辭使人善辯。
總之，學(xué)習(xí)造就性格；不盡如此，心智中任何障礙可以通過恰當?shù)膶W(xué)習(xí)來疏通。這正如身體尚的疾病可以通過恰當?shù)腻憻拋硐簼L球有益于腰腎，射箭有益于胸肺，慢步有益于腸胃，騎馬有益于大腦，等等。因此，假若有人甚至懶散，那就讓他學(xué)習(xí)算術(shù)，因為在演算中，注意力稍有分散
三個譯本中，王佐良先生的譯本簡練，廖運范先生的譯本準確，孫有中先生的譯本明白，閱讀時可對照欣賞，挑選適合自己的版本。即使是同一文章的譯文，表達相同的意思，但是，詞措的不同，理解起來也會有些許差異，在快速閱讀中也是如此，針對不同的閱讀對象，我們會有不同的速度，而精英特速讀記憶訓(xùn)練軟件，可以幫助你掌握快速提取與分辨信息，并把它整理歸類，提高閱讀速度，使各類閱讀更為效率。
前幾天應(yīng)邀給朋友們談了談培根Of Studies一文的漢語翻譯問題�，F(xiàn)將部分講稿發(fā)布于此，請砭正。
【文趣欣賞】
Of Studies，是培根400年前撰寫的一篇探討讀書問題的散文雜記，亦是英語文學(xué)中婦孺皆知的勸學(xué)名篇。該文筆力遒勁蒼幽，思想精深悠遠，行文簡潔明快，論述深入淺出，分析桴鼓相應(yīng)，讀來時若春雨潤物，時若激流漂石，時若清風(fēng)拂面，時若萬籟俱號，令人似置身莊子《齊物論》所謂之“野馬也，塵埃也，生物之以息相吹也”之境界中。
Of Studies從讀書之功用立論，分析了讀書學(xué)習(xí)對人生不同凡響的意義。同時人們對讀書學(xué)習(xí)態(tài)度之取向、方法之別異，也直接影響到了學(xué)習(xí)效果的涇渭兩色。培根以為讀書的功用有三，即Studies serve for delight, for ornament, and for ability。其在人生中的具體體現(xiàn)亦有三，即 Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposition of business.
在作者看來，人們的經(jīng)驗與學(xué)識，亦直接影響其讀書之取向與效用。具體說來，就是expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs come best from those that are learned. 由于方法之不同，學(xué)習(xí)之效果也將各異。所以培根說，To spend too much time in studies is sloth; to use them too much for ornament is affection; to make judgment wholly by their rules is the humor of a scholar. 這個
說法頗似孟子“僅信書則不如無書”之教誨。
讀書不能全憑經(jīng)驗判理，而學(xué)識亦不可脫離實際獨存。經(jīng)驗與學(xué)識，當是相輔相成的、彼此互補的。在培根看來，這兩方面的積累是人生所不可或缺的知識積淀。所以，They perfect nature and are perfected by experience: for natural abilities are like natural plants, that need pruning by study, and studies themselves do give forth directions too much at large, except they be bounded in by experience.
而對讀書態(tài)度之不同，亦決定讀書者獲益之眾寡。常見的現(xiàn)象是，Crafty men contemn studies, simple men admire them, and wise men use them, for they teach not their own use; but that is a wisdom without them and above them, won by observation. 讀書不求學(xué)問長進，而是存心吹毛求疵詰難作者，以顯其能。這是另外一種庸人讀書心態(tài)。懷著此種心態(tài)讀書，焉能從中獲益！所以培根告誡學(xué)人，Read not to contradict and confuse; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.
在前蘇聯(lián)電影《列寧在1918》中，有這樣一個情節(jié)：列寧為了躲避密探的追捕，隱蔽朋友瓦西里家里。晚上，列寧將瓦西里給他搬來的書分作兩類，并告訴瓦西里哪些書可以枕頭，哪些書應(yīng)當墊腳。所謂枕頭的書，就是需要認真拜讀、仔細品味、努力思考的佳作。所謂墊腳的書，就是那些文風(fēng)浮淺、思想輕淺、論述表淺的平庸之作。培根對書的認識與列寧的看法，可謂所見不差。所以他說，Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is some books are to be read only in parts; others to be read, but not curiously; and some few to be ready wholly, and with diligence and attention.
讀書的方法，自然涵蓋對所讀之書的選擇和所讀內(nèi)容的鑒賞這兩個方面。然而，在一定意義上，讀書的方法還包括所謂之“不讀之讀”�！安蛔x之讀”，即由于種種原因，讀者不直接閱讀有關(guān)書本的內(nèi)容，而是通過閱讀有關(guān)評介文章或他人的讀書筆記來了解有關(guān)著作的基本思想和內(nèi)容。這種讀書方式，其實就是現(xiàn)代人士所慣常憑借之學(xué)習(xí)方法。人們采用這種學(xué)習(xí)方法，出于種種原因。一則原著闕如，無法直接欣賞，于是便通過閱讀他人的筆記或評介以足心愿。二則時間有限，無法一一拜讀，只好尋求便捷途徑了解其大致內(nèi)容要旨。自然，采用這種讀書方法的，恐怕也有投機之嫌。
然而，對于孜孜以求于學(xué)問的莘莘學(xué)子而言，此法之運用，必得統(tǒng)籌兼顧，否則必然陷入人云亦云的泥沼之中。對此，培根的忠告是：Some books also may be read by deputy and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things.
高爾基說，書籍是人類進步的階梯。對人類來說，書籍是進步的階梯。對于個人來說，書籍，自然，也是進步的階梯。書籍可以提高個人的文化素養(yǎng)、擴展個人的思想境界和發(fā)展個人的智慧潛能。所以，培根說Reading makes a full man; conference a ready man; and writing an exact man.讀書者要達到這樣一個收獲頗豐的境界，其前提要律至關(guān)重要，那就是所讀之書須是好書佳作。
懶于讀書之人，想謀求進取，恐怕只能求實于夢中，絕難得益于現(xiàn)實。誠如培根所言： if a man write little, he had need have a great memory; if he confer little, he had need have a present
培根的散文篇三：論愛情_(培根)_(中英雙語散文)
論愛情（培根） 中英雙語散文 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.
舞臺上的愛情生活比生活中的愛情要美好得多。因為在舞臺上，愛情只是喜劇和悲劇的素材，而在人生中，愛情卻常常招來不幸。它有時象那位誘惑人的魔女(1)，有時又象那位復(fù)仇的女神(2)。
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. 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.
你可以看到，一切真正偉大的人物（無論是古人、今人，只要是其英名永銘于人類記憶中的），沒有一個是因愛情而發(fā)狂的人。因為偉大的事業(yè)只有羅馬的安東尼和克勞底亞是例外(3)。前者本性就好色荒淫，然而后者卻是嚴肅多謀的人。這說明愛情不僅會占領(lǐng)開曠坦闊的胸懷，有時也能闖入壁壘森嚴的心靈----假如手御不嚴的話。
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 a subject, though not of the mouth (as beasts are), yet of the eye; which was given him for higher purposes.
埃辟克拉斯(4)曾說過一句笨話：“人生不過是一座大戲臺。”似乎本應(yīng)努力追求高尚事業(yè)的人類，卻只應(yīng)象玩偶般地逢場作戲。雖然愛情的奴隸并不同于那班只顧吃喝的禽獸，但畢竟也只是眼目色相的奴隸，而上帝賜人以眼睛本來是有更高尚的用途的。
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 the person loved; and therefore it was well said, That it is impossible to love, and to be wise. Neither doth this weakness appear to others only, and not to the party loved; but to the loved most of all, except the love be reciproque. For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt.
過度的愛情追求，必然會降低人本身的價值。例如，只有在愛情中，才總是需要那種浮夸陷媚的詞令。而在其他場合，同樣的詞令只能招人恥笑。古人有一句名言： “最大的奉承，人總是留給自己的�！�----只有對情人的奉承要算例外。因為甚至最驕傲的人，也甘愿在情人面前自輕自賤。所以古人說得好：“就是神在愛情中也難保持聰明。”情人的這種弱點不僅在外人眼中是明顯的，就是在被追求者的眼中也會很明顯----除非她（他）也在追求他（她）。
所以，愛情的代價就是如此，不能得到回愛，就會得到一種深藏于心的輕蔑，這是一條永真的定律。
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. 由此可見，人們應(yīng)當十分警惕這種感情。因為它不但會使人喪失其他，而且可以使人喪失自己本身。甚至其他方面的損失，古詩人早告訴我們，那追求海倫的人，是放棄了財富和智慧的(5)。
This passion hath his floods, in 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 quarters; 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.
由此可見，人們應(yīng)當十分警惕這種感情。因為它不但會使人喪失其他，而且可以使人喪失自己本身。甚至其他方面的損失，古詩人早告訴我們，那追求海倫的人，是放棄了財富和智慧的(5)。
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.
我不懂是什么緣故，使許多軍人更容易墮入情網(wǎng)，也許這正象他們嗜愛飲酒一樣，是因為危險的生活更需要歡樂的補償。
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.
人心中可能普遍具有一種博愛傾向，若不集中于某個專一的對象身上，就必然施之于更廣泛的大眾，使他成為仁善的人，象有的僧侶那樣。
Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.
夫妻的愛，使人類繁衍。朋友的愛，給人以幫助。但那荒淫縱欲的愛，卻只會使人墮落毀滅��！
附注：
(1) 古希臘神話，傳說地中海有魔女，歌喉動聽，誘使過往船只陷入險境。
(2) 原文為“Flries”，傳說中的地獄之神。
(3) 安東尼，愷撒部將。后因迷戀女色而戰(zhàn)敗被殺�？藙诘讈啠帕_馬執(zhí)政官，亦因好色而被殺。
(4) 埃辟克拉斯（前342--前270年），古羅馬哲學(xué)家。
(5) 古希臘神話，傳說天后赫拉，智慧之神密納發(fā)和美神維納斯，為爭奪金蘋果，請?zhí)芈逡镣踝釉u
判。三神各許一愿， 密納發(fā)許以智慧，維納斯許以美女海倫，天后許以財富。結(jié)果王子把金蘋果給了維納斯。
Do students have the right to fall in love in college?”
大學(xué)生有權(quán)談戀愛嗎
?
This is a controversial issue in our times. Just as a coin has two sides, no side is better than the other; it is often difficult to distinguish what is right from what is wrong? Love is a feeling deep within our hearts.
這是我們這個時代頗有爭議的話題。
正如一個硬幣有兩面一樣，
不能說正面就比反面好；
通
常明辨是非是很難的吧？愛情是我們內(nèi)心一種很深的感情。
相關(guān)熱詞搜索：培根 散文 培根的散文隨筆共有 培根散文摘抄
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