培根哲理随笔双语阅读

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。下面小编为大家带来培根哲理随笔双语阅读，希望大家喜欢!

培根哲理随笔双语阅读：论猜疑

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.

心思中的猜疑有如鸟中的蝙蝠，他们永远是在黄昏里飞的。猜疑确是应当制止，或者至少也应当节制的，因为这种心理使人精神迷惘，疏远朋友，而且也扰乱事务，使之不能顺利有恒。猜疑使为君者易行虐政，为夫者易生妒心，有智谋者寡断而抑郁。猜疑不是一种心病，而是一种脑疾，因为即在天性极为勇健的人也会生猜疑的思想的，例如英王亨利第七是也。世间从没有比他再多疑的人，也没有比他更勇健的人。

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?

在象他这样的气质中猜疑是不能十分为害的，因为有这种气质的人对于种种的猜疑多半不会贸然接受，而一定要先考察考察其是否可能的。但是在天性多畏的人则猜疑之滋长太快。使人甚为猜疑者，无过于自己所知甚少;因此人们应当设法多知道事情以释疑，而不应当想窒息疑念也。人们究何所求?难道他们以为他们所用和所交的人都是圣人么?难道他们以为这些人不会为自己打算，并且不是忠于己胜于忠于人的么?

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，为调剂疑念起见，最好的办法是把所疑者姑认为真而同时又严加节制，一如这些疑念是完全不真似的。因为一个人应当预先防范，如果所疑是真，则自己不受其害，疑念之利用应限于此。自己心理上所生的疑念不过是蜂蝱之嗡嗡而已;但是由别人底报告，潜曞而有意助长或产生的猜疑则是有毒刺的。

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.

无疑地，在猜疑之林中，最好的清道方法就是开诚布公地与所疑的一方相见，如此，关于对方你一定可以知道得比以前多，而同时又可使对方留意以免更有启人猜疑的地方。但是这种办法对于性格卑污的人是不可行的;因为，这样的人，如果发现他们有一次受疑，则将永远作伪也。意大利人有言：“疑心解除忠实底责任”。这好象疑心给了忠心一张护照许他离去似的;实则疑心应当更燃起忠心之火以自袪嫌疑也。

培根哲理随笔双语阅读：论辞令

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. 有些人在他们底谈论中喜欢以反复善辩见称为有才，却不甚注意以能辨真伪而见称为有识;好象知道应当说什么而不知道应当如何思想是一件可称赞的事情似的。有些人善于谈论某种平常习见的题目，可是缺乏变化;这种贫乏大半令人生厌，而一旦被人发见，则是可笑的。

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.

辞令中最可贵者是引起他人底话头的话;以及能节制自己底言语并转移到别的题目上去的那种话;如果能这样，那末这说话的人就可算是舞蹈底领袖了。在言谈之中，最好是有所变化。在当前的所谈之中参以辩驳，在叙事中夹以议论，发问中杂以发抒己见，诙谐中和以庄语，因为一个人若是总在谈论一个题目，如今语所谓“鞭策过度”，则将使人厌倦也。

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. 至于诙谐的话，则有几种题目，应当避免，不可涉及者，如宗教、国事、要人，任何人目前的要务，以及任何值得怜悯的事情皆是也。然而有些人却一定要锋锐辛辣，伤人之心，以为不如此则他们底机智是迟钝了;这是一种应当制止的脾气：童子，少使刺棒，多拉缰绳，即此之谓也。

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，人们应当辨别出来咸与苦之间的不同。那喜欢讽刺，使别人怕他底语锋的人，将不能不因此而怕那人底记忆，这是一定的。多问的人将多闻，而且多得人底欢心，尤其是如果他能使他底问题适合于被问者底长技的时候为然;因为这样他就可以使他们乐于说话，而他自己则可以继续地得到知识也。但是他底问题却不可烦琐惹厌;因为那就成了审问者的问题了。一个人还应当注意，务使他人有说话底机会。不但如此，如果有人要霸占一切说话底时间，就应当设法把这种人移开而使别的人开言，就好象乐师们看见有人跳“欢乐舞”跳得过久的时候的所为一样。假如别人认为你知道的事情而你假作不知的话，则以后你所真不知道的事情，人家也要以为你是知道的。关于自己的话应该少说，而且应当谨慎择言。

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.

我认得一个人，当他说及他所看不起的某人的时候，常说“他一定是个智者，因为他关于自己有那么多的话说”。一个人称扬自己而不显丑态的唯一的时候，就在他称扬别人底长处的时候，尤其是在所说的长处是与他自己可说是有的那种长处一类的时候。伤及他人的话应当少说，因为谈论应当象一片广田，人可以在里面东西行走;而不应当象一条大道，直达某家底门口也。我知道有两位贵族，都是英国西部的人;其中的一位喜欢菲薄他人，但是在家中宴客的时候却总是肴馔极丰的;另外的一位常常问那些曾经与宴的人，“老实告诉我，在他底席上没人受他底嘲弄或玩笑么”?对这个问题那作过客的人就答道：“有某事某事在席上发生了”。

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

于是这位贵族就说：“我早就料到他一定会把一桌好筵席弄坏的”。慎言胜于雄辩，用适当的话向我们与之交涉的人谈话是比我们言辞优美，条理井然还要紧的。一个人若会说一篇滔滔不绝的言辞，而不善于问答，则显得他底说话迟滞;若善于应答而不能作持久而有始终的言辞，则显得其人底言语之浅薄无力。这就如我们在动物界所见的一样，最不善走者却最敏于转身，如猎犬与野兔间之分别是也。在说到正题以前叙述许许多多的枝节话是可厌的;若全然不顾枝节，则又太率直了。