论爱、论求知、论美 培根

Of Love

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.

舞台上的爱情生活比生活中的爱情要美好得多。因为在舞台上，爱情只是喜剧和悲剧的素材，而在人生中，爱情却常常招来不幸。它有时象那位诱惑人的魔女(1)，有时又象那位复仇的女神(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，一切真正伟大的人物（无论是古人、今人，只要是其英名永铭于人类记忆中的），没有一个是因爱情而发狂的人。因为伟大的事业只有罗马的安东尼和克劳底亚是例外(3)。前者本性就好色荒淫，然而后者却是严肃多谋的人。这说明爱情不仅会占领开旷坦阔的胸怀，有时也能闯入壁垒森严的心灵----假如手御不严的话。

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)曾说过一句笨话：“人生不过是一座大戏台。”似乎本应努力追求高尚事业的人类，却只应象玩偶般地逢场作戏。虽然爱情的奴隶并不同于那班只顾吃喝的禽兽，但毕竟也只是眼目色相的奴隶，而上帝赐人以眼睛本来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.

过度的爱情追求，必然会降低人本身的价值。例如，只有在爱情中，才总是需要那种浮夸陷媚的词令。而在其他场合，同样的词令只能招人耻笑。古人有一句名言：“最大的奉承，人总是留给自己的。”----只有对情人的奉承要算例外。因为甚至最骄傲的人，也甘愿在情人面前自轻自贱。所以古人说得好：“就是神在爱情中也难保持聪明。”情人的这种弱点不仅在外人眼中是明显的，就是在被追求者的眼中也会很明显----除非她（他）也在追求他（她）。所以，爱情的代价就是如此，不能得到回爱，就会得到一种深藏于心的轻蔑，这是一条永真的定律。

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.

由此可见，人们应当十分警惕这种感情。因为它不但会使人丧失其他，而且可以使人丧失自己本身。甚至其他方面的损失，古诗人早告诉我们，那追求海伦的人，是放弃了财富和智慧的(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.

当人心最软弱的时候，爱情最容易入侵，那就是当人春风得意、忘乎所以和处境窘困孤独凄零的时候，虽然后者未必能得到爱情。人在这样的时候，最急于跳入爱情的火焰中。由此可见，“爱情”实在是“愚蠢”的儿子。但有一些人，即使心中有了爱，仍能约束它，使它不妨碍重大的事业。因为爱情一旦干扰情绪，就会阻碍人坚定地奔向既定的目标。

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.

我不懂是什么缘故，使许多军人更容易堕入情网，也许这正象他们嗜爱饮酒一样，是因为危险的生活更需要欢乐的补偿。

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种博爱倾向，若不集中于某个专一的对象身上，就必然施之于更广泛的大众，使他成为仁善的人，象有的僧侣那样。

Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.

夫妻的爱，使人类繁衍。朋友的爱，给人以帮助。但那荒淫纵欲的爱，却只会使人堕落毁灭啊！

附注：

(1) 古希腊神话，传说地中海有魔女，歌喉动听，诱使过往船只陷入险境。

(2) 原文为“Flries”，传说中的地狱之神。

(3) 安东尼，恺撒部将。后因迷恋女色而战败被杀。克劳底亚，古罗马执政官，亦因好色而被杀。

(4) 埃辟克拉斯（前342--前270年），古罗马哲学家。

(5) 古希腊神话，传说天后赫拉，智慧之神雅典娜和美神维纳斯，为争夺金苹果，请特洛伊王子评判。三神各许一愿，雅典娜许以智慧，维纳斯许以美女海伦，天后许以财富。结果王子把金苹果给了维纳斯。

Of Studies

STUDIES serve for delight, for ornament, and for ability. Their chief use for delight, is inprivateness 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 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 proyning, 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 with out 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 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 maketh 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 subtile; 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 197 the lawyers' cases. So every defect of the mind, may have a special receipt.

培根

论求知

求知可以作为消遣，可以作为装饰，也可以增长才干。当你孤独寂寞时，阅读可以消遣。当你高谈阔论时，知识可供装饰。当你处世行事时，正确运用知识意味着力量。懂得事物因果的人是幸福的。有实际经验的人虽能够办理个别性的事务，但若要综观整体，运筹全局，却唯有掌握知识方能办到。求知太慢会弛惰，为装潢而求知是自欺欺人，完全照书本条条办事会变成偏执的书呆子。

求知可以改进人和天性，而实验又可以改进知识本身。人的天性犹如野生的花草，求知学习好比修剪移栽。实习尝试则可检验修正知识本身的真伪。狡诈者轻鄙学问，愚鲁者羡慕学问，唯聪明者善于运用学问。知识本身并没有告诉人怎样运用它，运用的方法乃在书本之外。这是一门技艺。不经实验就不能学到。不可专为挑剔辩驳去读书，但也不可轻易相信书本。求知的目的不是为了吹嘘炫耀，而应该是为了寻找真理，启迪智慧。

有的知识只须浅尝，有的知识只要粗知。只有少数专门知识需要深入钻研，仔细揣摩。所以，有的书只要读其中一部分，有的书只须知其中梗概即可，而对于少数好书，则要精读，细读，反复地读。有的书可以请人代读，然后看他的笔记摘要就行了。但这只限于质量粗劣的书。否则一本好书将象已被蒸馏过的水，变得淡而无味了！

读书使人的头脑充实，讨论使人明辩是非，作笔记则能使知识精确。因此，如果一个人还原做笔记，他的记忆力就必须强而可靠。如果一个人只愿孤独探索，他的头脑就必须格外锐利。如果有人不读书又想冒充博学多知，他就必定很狡黠，才能掩饰他的无知。

读史使人明智，读诗使人聪慧，演算使人精密，哲理使人深刻，伦理学使人有修养，逻辑修辞使人善辩。总之，“知识能塑造人的性格”。不仅如此，精神上的各种缺陷，都可以通过求知来改善----正如身体上的缺陷，可以通过运动为改善一样。例如打球有利于腰肾，射箭可扩胸利肺，散步则有助于消化，骑术使人反应敏捷，等等。同样，一个思维不集中的人，他可以研习数学，因为数学稍不仔细就去出错。缺乏分析判断力的人，他可以研习经院哲学，因为这门学问最讲究繁琐辩证。不善于推理的人，可以研习法律学，如此等等。这种种头脑上的缺陷，可可以通过求知来疗治。

Of Beauty

By Francis Bacon

Virtue is like a rich stone.best plain set;and surely viryue is best,in a body thay is comely,though not of delicate features;and that hath rather dignity of presence,than beauty of aspect.

Neither is it almost seen,that very beautiful person are otherwise of great virtue;as if nature were rather busy,not to err,than in labor to produce excellency.And therefore they prove accomplished,but not of great spirit;and study rather behavior,than viryue.But this holds not always:for Augustus Caesar,Titus Vespasianus,Philip le Belle of France,Edward the Fourth of England,Alcibiades of Athens,Ismael the Sophy of Persia,were all high and great spirits;and yet the most beautiful men of their times.In beauty,that of favor,is more than that of color;and that of decent and gracious motion,mor than that of favor.

That is the best part of the life.There is no excellent beauty,that hath not some strangeness in the proportion.A man cannot tell whether Apelles,or Albert Durer,were the more trifler;whereof the one,would make a personage by geometrical proportions;the other,by taking the best parts out of divers faces,to make one excellent.Such personage,I think,would please nobody,but the painter that made them.

Not but I think a painter may make a better face than ever was;but he most do it by a kind of felicity(as a musician that maketh an excellent air in music),and not by rule.A man shall see faces,that if you examine them part by part,you shall find never a good;and yet altogether do well.

If it be true that the principal part of beauty is in decent motion,certainly it is no marvel.though persons in years seem many timed more

amiable;pulchrorum autumnus pulcher;for no youth can be comely but by pardon,ang considering the youth,as to make up the comeliness.

Beauty is as summer fruits,which are easy to corrupt,and cannot last;and for the most part it makes a dissolute youth,and an age a little out of countenance;but yet ceitainly again,if it light well,it maketh virtue shine,and vices blush.

论美

弗兰西斯•培根

美德好比宝石，它在朴素背景的衬托下反而更华丽。同样，一个打扮并不华贵却端庄严肃而有美德者是令人肃然起敬的。

外表美丽的人，未必也具有内在的美。因为造物主似乎是吝啬的，他给了此就不在给予彼。所以许多容颜俊秀的人往往过于追求外在美丽而忽略了内心的美。但这也并非绝对，因为奥古斯都•凯撒、菲斯帕斯、法兰西的菲力普王、英格兰的爱德华四世、雅典的阿尔西巴底斯、波斯的伊斯梅尔等既是大丈夫，又是美男子。美不在颜色艳丽而在面目端正，又不尽在面目端正而在举止文雅合度。

最高的美是画家所无法表现的，因为它是难于直观的。没有哪种美能极致到不存在比例上的瑕疵。曾经有两位画家——阿皮雷斯和艾伯特•丢勒滑稽的认为，按照几何比例，或者通过摄取不同人身上最美的特点，可以用画合成一张最完美的人像。其实象这样画出来的美人，恐怕只表现了画家本人的某种偏爱。

画家不能通过这样画出更好看的脸，（正如为曲子营造气氛的音乐家），创造它的常常是构思，而不是公式。有许多的脸，就他们的部分看并不优美，但作为整体却非常动人。

虽然美之菁华无疑在于优雅的举止，但有些老人更显得很可爱，这印证了一句拉丁谚语：“暮秋之色更美。”而尽管有的年轻人具有美貌，却由于缺乏完美的修养而不配得到最好的赞美。

美犹如盛夏的水果，是容易腐烂而难保持的。世界上有许多美人，他们有过放荡的青春，却迎受着悔愧的晚年。因此，应该把美的形貌与美的德性结合起来。这样，美才会发出夺目的光辉。