培根散文隨筆集第50章：Of Studies 論學(xué)問(中英對照)
Of Studies 論學(xué)問|論讀書
STUDIES serve for delight, for ornament, and for ability.
讀書足以怡情，足以傅彩，足以長才。
讀書為學(xué)的用途是娛樂、裝飾和增長才識。
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.
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。
在娛樂上學(xué)問的主要的用處是幽居養(yǎng)靜；在裝飾上學(xué)問的用處是辭令；在長才上學(xué)問的用處是對于事務(wù)的判斷和處理。
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.
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。
因為富于經(jīng)驗的人善于實行，也許能夠?qū)€別的事情一件一件地加以判斷；但是最好的有關(guān)大體的議論和對事務(wù)的計劃與布置，乃是從有學(xué)問的人來的。
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.
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)。
在學(xué)問上費時過多是偷懶；把學(xué)問過于用作裝飾是虛假；完全依學(xué)問上的規(guī)則而斷事是書生的怪癖。
They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need proyning, by study; and studies themselves, do give forth directions too much at large, except they be bounded in by experience.
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(dāng)。
學(xué)問鍛煉天性，而其本身又受經(jīng)驗的鍛煉；蓋人的天賦有如野生的花草，他們需要學(xué)問的修剪；而學(xué)問的本身，若不受經(jīng)驗的限制，則其所指示的未免過于籠統(tǒng)。
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.
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。
多詐的人渺視學(xué)問，愚魯?shù)娜肆w慕學(xué)問，聰明的人運用學(xué)問；因為學(xué)問的本身并不教人如何用它們；這種運用之道乃是學(xué)問以外，學(xué)問以上的一種智能，是由觀察體會才能得到的。
Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.
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。
不要為了辯駁而讀書，也不要為了信仰與盲從；也不要為了言談與議論；要以能權(quán)衡輕重、審察事理為目的。
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.
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。
有些書可供一嘗，有些書可以吞下，有不多的幾部書則應(yīng)當(dāng)咀嚼消化；這就是說，有些書只要讀讀他們的一部分就夠了，有些書可以全讀，但是不必過于細心地讀；還有不多的幾部書則應(yīng)當(dāng)全讀，勤讀，而且用心地讀。
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.
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。
有些書也可以請代表去讀，并且由別人替我作出摘要來；但是這種辦法只適于次要的議論和次要的書籍；否則錄要的書就和蒸餾的水一樣，都是無味的東西。
Reading make a full man; conference a ready man; and writing an exact man.
讀書使人充實，討論使人機智，筆記使人準(zhǔn)確。
閱讀使人充實，會談使人敏捷，寫作與筆記使人精確。
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.
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。
因此，如果一個人寫得很少，那末他就必須有很好的記性；如果他很少與人會談，那么他就必須有很敏捷的機智；并且假如他讀書讀得很少的話，那么他就必須要有很大的狡黠之才，才可以強不知以為知。
Histories make men wise; poets witty; the mathematics subtitle; natural philosophy deep; moral grave; logic and rhetoric able to contend. Abeunt studia in mores.
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。
史鑒使人明智；詩歌使人巧慧；數(shù)學(xué)使人精細；博物使人深沉；倫理之學(xué)使人莊重；邏輯與修辭使人善辯。“學(xué)問變化氣質(zhì)”。
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.
人之才智但有滯礙，無不可讀適當(dāng)之書使之順暢，一如身體百病，皆可借相宜之運動除之。
不特如此，精神上的缺陷沒有一種是不能由相當(dāng)?shù)膶W(xué)問來補救的：就如同肉體上各種的病患都有適當(dāng)?shù)倪\動來治療似的。
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.
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。
踢球有益于結(jié)石和腎臟；射箭有益于胸肺；緩步有益于胃；騎馬有益于頭腦；諸如此類。
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.
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；
同此，如果一個人心志不專，他頂好研究數(shù)學(xué)；因為在數(shù)學(xué)的證理之中，如果他的精神稍有不專，他就非從頭再做不可。
If his wit be not apt to distinguish or find differences, let him study the Schoolmen; for they are cymini sectors.
如不能辨異，可令讀經(jīng)院哲學(xué)，蓋是輩皆吹毛求疵之人；
如果他的精神不善于辨別異同，那么他最好研究經(jīng)院學(xué)派的著作，因為這一派的學(xué)者是條分縷析的人；
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.
如不善求同，不善以一物闡證另一物，可令讀律師之案卷。
如果他不善于推此知彼，旁征博引，他頂好研究律師們的案卷。
So every defect of the mind, may have a special receipt.
如此頭腦中凡有缺陷，皆有特藥可醫(yī)。
如此看來，精神上各種的缺陷都可以有一種專門的補救之方了。
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