培根Of_Studies原文及三个版本的汉译

培根Of Studies原文及三个版本的汉译
【原文】
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 symini 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.

Abeunt studia in mores: Studies pass into the character
Symini sectores: dividers of cumin seeds, or hair-splitters
【译文】
一、王佐良译：
谈读书

读书足以怡情，足以傅彩，足以长才。其怡情 也，最见于独处幽居之时；其傅彩也，
最见于高谈阔论之中；其长才也，最见于处世判事之际。练达之士 虽能分别吃力细事或一
一判别枝节，然纵观统筹、全局策划，则舍好学深思者莫属。读书费时过多易惰， 文采藻
饰太盛则矫，全凭条文断事乃学究故态。读书补天然之不足，经验又补读书之不足，盖天
生才干犹如自然花草，读书然后知如何修剪移接；而书种所示，如不以经验范之，则又大
而无当。 有一技之长鄙读书，无知者慕读书，唯明智之士用读书，然读书并不以用处告人，用
书之智不在书种 ，而在书外，全凭观察得之。读书时不可存心诘难作者，不可尽信书上所
言，亦不可只为寻章摘句，而应 推敲细思。
书有课浅尝者，有可吞食者，少数则须咀嚼消化。换言之，有只须读其部分者，有只
须大体涉猎者，少数则须全读，读时须全神贯注，孜孜不倦。书亦可请人代读，取其所作
摘要，但只限 题材较次或价值不高者，否则书经提炼犹如水经蒸馏，淡而五味矣。
读书使人充实，讨论使人机智，笔 记使人准确。因此不常做笔记者须记忆特强，不常
讨论者须天生聪颖，不常读书者须欺世有术，始能无知 而显有知。
读史使人明智，读诗使人灵秀，数学使人周密，科学使人深刻，论理学使人庄重，逻
辑修辞之学使人善辨：凡有所学，皆成性格。人之才智但有滞碍，无不可读适当之书使之
顺畅，一如身 体百病，皆可借相宜之运动除之。滚球利睾肾，射箭利胸肺，慢步利肠胃，
骑术利头脑，诸如此类。如智 力不集中，可令读数学，盖演算须全神贯注，稍有分散即须
重演；如不能辨异，可令读经院哲学，盖是辈 皆吹毛求疵之人；如不善求同，不善以一物
阐证另一物，可令读律师之案卷。如此头脑中凡有缺陷，皆有 特药可医。

二、廖运范译文
论读书

读 书能给人乐趣、文雅和能力。人们独居或退隐的时候，最能体会到读书的乐趣；谈
话的时候，最能表现出 读书的文雅；判断和处理事务的时候，最能发挥由读书而获得的能
力。那些有实际经验而没有学识的人， 也许能够一一实行或判断某些事物的细微末节，但
对于事业的一般指导、筹划与处理，还是真正有学问的 人才能胜任。耗费过多的时间去读
书便是迟滞，过分用学问自炫便是矫揉造作，而全凭学理判断一切，则 是书呆子的癖好。
学问能美化人性，经验又能充实学问。天生的植物需要人工修剪，人类的本性也需要学 问
诱导，而学问本身又必须以经验来规范，否则便太迂阔了。
技巧的人轻视学问，浅薄的人惊 服学问，聪明的人却能利用学问。因为学问本身并不
曾把它的用途教给人，至于如何去应用它，那是在学 问之外、超越学问之上、由观察而获
得的一种聪明呢！读书不是为着药辩驳，也不是要盲目信从，更不是 去寻找谈话的资料，
而是要去权衡和思考。
有些书只需浅尝，有些书可以狼吞，有些书要细嚼 慢咽，漫漫消化。也就是说，有的
书只需选读，有的书只需浏览，有的书却必须全部精读。有些书不必去 读原本，读读它们
的节本就够了，但这仅限于内容不大重要的二流书籍：否则，删节过的往往就像蒸馏水 一
样，淡而无味。
读书使人渊博，论辨使人机敏，写作使人精细。如果一个人很少写作，他就 需要有很
强的记忆力；如果他很少辩论，就需要有机智；如果他很少读书，就需要很狡猾，对于自
己不懂的事情，假装知道。
历史使人聪明，诗歌使人富于想象，数学使人精确，自然哲学使人深刻， 伦理学使人
庄重，逻辑学和修辞学使人善辩。总之，读书能陶冶个性。不仅如此，读书并且可以铲除一切心理上的障碍，正如适当的运动能够矫治身体上的某些疾病一般。例如，滚球有益于
肾脏；射箭 有益于胸肺；散步有益于肠胃；骑马有益于头脑等等。因此，假若一个人心神
散乱，最好让他学习数学， 因为在演算数学题目的时候，一定得全神贯注，如果注意力稍
一分散，就必须得再从头做起。假若一个人 拙于辨别差异，就让他去请教那些演绎派的大
师们，因为他们正是剖析毫发的人。假若一个人心灵迟滞， 不能举一反三，最好让他去研
究律师的案件。所以每一种心理缺陷，都有一种特殊的补救良方。

三、孙有中译文
论学习
学习可以作为消遣，作为装点，也可以增进才 能。其为消遣之用，主在独处、归休之
时；为装点，则在高谈阔论之中；为才能，则在明辨是非、深谋远 虑之间；因为专于一技
者可以操持甚或判断一事一物，而唯有博学之士方能纵观全局，通权达变。 国度沉溺于学习是怠惰；国度炫耀学问是华而不实；食书不化乃书生之大疾。学习可
以完善天性，并 通过经验得以完善自身；因为天生之才犹如天然之草木，尚需通过学习加
以修整；而纸上学位未免空谈， 除非由经验加以约束。

聪颖者鄙视学习，愚鲁者羡慕学习，明智者利用学习；学习本身 并不教人如何运用；
唯有观察可以带来超越学习的智慧。
读书不为争论长短，不为轻信盲从，也不为高谈阔论，而旨在衡情度理。
有些书可以浅尝辄止 ，有些书可以生吞，而有少数书应该细嚼慢咽，融会贯通；换言
之，有些书可以阅读，但不必谨小慎微； 而有少数书应该悉心通读，刻苦研习。有些书可
以请人代读，也可以读其节选；但这只限于那些不够重要 的论述和粗制滥造的书籍；否则，
经过提炼的书犹如经过提炼的水一样，淡而无味。
读书使人 充实，老论使人机智，笔记使人严谨；因此，假若一个人很少做笔记，那他
需要有超人的记忆；假若他很 少讨论，那他需要天资聪颖；而假若他很少读书，那他需要
有充分的狡诈掩饰自己的无知。
读 史使人明智，读诗使人聪颖，算数使人缜密，自然哲学使人深刻，伦理使人庄重，
逻辑与修辞使人善辨。
总之，学习造就性格；不尽如此，心智中任何障碍可以通过恰当的学习来疏通。这正
如身体尚的 疾病可以通过恰当的锻炼来消除：滚球有益于腰肾，射箭有益于胸肺，慢步有
益于肠胃，骑马有益于大脑 ，等等。因此，假若有人甚至懒散，那就让他学习算术，因为
在演算中，注意力稍有分散，他就必须从头 做起；假若他的智慧不足以辨别差异，那就让
他学习经院哲学家，因为他们善于吹毛求疵；而假若他不擅 处理事务，不能触类旁通，那
就让他学习律师的案例。因此，心智上的每一种缺陷都可能有专门的药方。