[散文分享] 論學問培根

本帖最後由 felicity2010 於 2010-5-26 08:54 AM 編輯
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論學問培根 （水天同譯）
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讀書為學的用途是娛樂，裝飾和增長才識。在娛樂上學問的主要的用處是幽居養靜;在裝飾上學問的用處是辭令，在長才上學問的用處是對於事務的判斷和處理。因為富於經驗的人善於實行，也許能夠對個別的事情一件一件地加以判斷，但是最好的有關大體的議論和對事務的計劃與佈置，乃是從有學問的人來的。在學問上費時過多是偷懶，把學問過於用做裝飾是虛假，完全依學問上的規則而斷事是書生的怪癖。學問鍛煉天性，而其本身又受經驗的鍛煉;蓋人的天賦有如野生的花草，他們需要學問的修剪;而學問的本身，若不受經驗的限制，則其所指示的未免過於籠統。多詐的人渺視學問，愚魯的人羨慕學問，聰明的人運用學問，因為學問的本身並不教人如何用它們，這種運用之道乃是學問以外，學問以上的一種智能，是由觀察體會才能得到的。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;要以能權衡輕重，審察事理為目的。  j& T. t6 h/ V# k

有些書可供一嘗，有些書可以吞下，有不多的幾部書則應當咀嚼消化;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，但是不必過於細心地讀，還有不多的幾部書則應當全讀，勤讀，而且用心地讀。有些書也可以請代表去讀，並且由別人替我作出摘要來;但是這種辦法只適於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。閱讀使人充實，會談使人敏捷，寫作與筆記使人精確。因此，如果一個人寫得很少，那麼他就必須有很好的記性;如果他很少與人會談，那麼他就必須有很敏捷的機智;並且假如他讀書讀得很少的話，那麼他就必須要有很大的狡黠之才，才可以強不知以為知。史鑑使人明智，詩歌使人巧慧，數學使人精細，博物使人深沉，倫理之學使人莊重，邏輯與修辭使人善辯。 “學問變化氣質”。不特如此，精神上的缺陷沒有一種是不能由相當的學問來補救的：就如同肉體上各種的病患都有適當的運動來治療似的。踢球有益於結石和腎臟;射箭有益於胸肺，緩步有益於胃，騎馬有益於頭腦，諸如此類。同此，如果一個人心志不專，他頂好研究數學，因為在數學的證理之中，如果他的精神稍有不專，他就非從頭再做不可。5.39.217.76- ?1 V6 [- i* E9 Q
如果他的精神不善於辨別異同，那麼他最好研究經院學派的著作，因為這一派的學者是條分縷析的人，如果他不善於推此知彼，旁徵博引，他頂好研究律師們的案卷。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。tvb now,tvbnow,bttvb. u- p2 @/ ~* x

Of Studies  by Francis Bacon; W* h2 v; V) d- o* A; A0 r
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 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 without them, and above them, won by observation. Read not to contradict and refute; nor to believe and take for granted; nor to find talk or 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 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 would only be in the less important aruguments, 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 good 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 fore 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.  5 u& I! ]" B: u" |& i( P$ P

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felicity2010

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發表於 2010-5-26 07:47 AM | 只看該作者

本帖最後由 felicity2010 於 2010-5-26 07:50 AM 編輯 tvb now,tvbnow,bttvb/ n0 s, t: F* f7 G' \3 b
TVBNOW 含有熱門話題，最新最快電視，軟體，遊戲，電影，動漫及日常生活及興趣交流等資訊。, B! v9 Q" e) ]7 x9 B
說美培根 (水天同譯)5.39.217.76; ^8 H, g, k( V) ?# {5 \+ |$ Z

才德有如寶石，最好是用素淨的東西鑲嵌。無疑地，才德如果是在一個容貌雖不姣麗，然而形體閒雅，氣概莊嚴的身體內，那是最好的。tvb now,tvbnow,bttvb: J7 Q, h0 ?* }( }, R! u& `
TVBNOW 含有熱門話題，最新最快電視，軟體，遊戲，電影，動漫及日常生活及興趣交流等資訊。" K: e; A& z$ d4 M/ x; T% T8 x
同時，很美的人們多半不見得在別的方面有什麼大的才德;好像造物在它底工作中但求無過，不求十分的優越似的。因此，那些很美的人們多是容顏可觀而無大志的;他們所研求的也多半是容止而不是才德。但是這句話也並不是永遠是真的，因為奧古斯塔斯大帝，泰塔斯•外斯帕顯努斯，法王“好看的”腓力普，英王愛德華第四，雅典人阿爾西巴阿底斯，波斯王伊斯邁# S! A$ ?7 I3 ^7 z4 r
耳都是精神遠大，志向崇高的人，然而同時也是當代最美的男子。

論起美來，狀貌之美勝於顏色之美，而適宜並優雅的動作之美又勝於狀貌之美。美中之最上者就是圖畫所不能表現，初睹所不能見及者。沒有一種至上之美是在規模中沒有奇異之處的。我們說不出阿派萊斯和阿伯特•杜勒究竟那一位是更大的戲謔者，他們兩位之中一位是要根據幾何學上底比例來畫人，另一位要從好幾個不同的臉面中採取其最好的部分以合成一個至美的臉面。象這樣畫來的人，我想是除了畫者本人而外恐怕誰底歡心也得不到的。並不是我以為一個畫家不應當畫出一張從來沒有那麼美的臉面來，而是他應該以一種幸運做成這事（如一個音樂家之構成優美的歌曲一樣）而不應該借助於一種公式。我們一定會看得見有些臉面，如果你把他們一部分一部分地來觀察，你是找不到一點好處的，但是各部分在一起，那些臉面就很好看了。

假如美底主要部分果真是在美的動作中的話，那就無怪乎有些上了年紀的人反而倍增其可愛了。“美人底秋天也是美的”，因為年輕的人，如果我們不特意寬容，把他們底青年也認為是補其美觀之不足者，是沒有一個可以保有其美好的。美有如夏日的水果，易於腐爛，難於持久，並且就其大部分說來，美使人有放蕩的青年時代，愧悔的老年時代;可是，無疑地，假如美落在人身上落的得當的話，它是使美德更為光輝，而惡德更加赧顏的。. V3 o/ I9 J4 `4 }/ K

Of Beauty by Bacon

Virtue is like a rich stone, best plain set; and surely virtue is best, in a body that 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 persons are otherwise of great virtue; as if nature were rather busy, not to err, than in labor to produce excellency. And therefore they proved accomplished, but not of great spirit; and study rather behavior, than virtue. 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 man of their times. In beauty, that of favor, is more than that of color; and that of decent and gracious motion, more than that of favor. That is the best part of beauty, which a picture cannot express; no, nor the first sight of the life. There is no excellent beauty, that hath not some strangeness in the proportion. A man cannot tell Apelles, or Albert Durer, were the more trifler; whereof the one, would made a personage by geometrical proportions; the other, by raking the best parts out of divers faces, to make one excellent. Such personages, 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 must 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 times more amiable, pulchrorum autumnus pulcher; for no youth can be comely but by pardon, and 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 certainly again, if it light well, it maketh virtue shine, and vices blush.

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felicity2010

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發表於 2010-5-28 12:05 AM | 只看該作者

本帖最後由 felicity2010 於 2010-5-28 12:13 AM 編輯

論青年與老年培根(水天同譯)
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一個人也許論年歲很年輕，可是論時數很老成——假如他不曾浪費光陰的話。但是這種情形是很少見的。一般的情形是青年人就好像人底「初念」一樣，不如「再思」明智。蓋在思想上和在年歲上一樣，也有少年與老成之別也。然而青年底發明力是比老年人底活潑；而且想像力也比較容易注入他們底腦筋，並且好像更是若有神助似的。天性中有高熱和強烈的欲望及感受性的人未過中年是不適於做事的，例如久利亞斯·愷撒和塞普諦米亞斯·塞委拉斯是也。關於這後一位曾有句話道：「他曾度過一個滿是錯誤──不，滿是瘋狂──的青春」，然而他差不多是羅馬皇帝中最能干的一位。天性平和的人則能於青年時代做事做得很好；例如奧古斯塔斯大帝，佛羅倫斯底大公考斯摩斯，加斯頓·德·福窪，等等是也。在另一方面，老年而有熱心與活氣乃是於事業極好的氣質也。青年人較適於發明而不適於判斷；較適於執行而不適於議論；較適於新的計劃而不適於慣行的事務。因為老年人底經驗，在它底範圍以內的事物上，是指導他們的，但是在新的事物上，則是欺騙他們的。3 g7 H, M [5 \4 |! t

青年人底錯誤常使事務毀壞；而老年人底錯誤充其量不過是也許可以做得更多一點，或者更早一點而已。青年人在執行或經營某事的時候，常常所包攬的比所能辦到的多，所激起的比所能平伏的多；一下就飛到目的上去，而不顧慮手段和程度；荒荒唐唐地追逐某種偶然遇見的主義；輕於革新，而革新這種舉動是會引起新的不便來的；在起始就用極端的補救之法；並且（這是把一切的錯誤都加重一倍的）不肯承認或挽救錯誤，就好像一匹訓練不足的馬一樣，既不肯停，也不肯轉。有年歲的人過於喜歡反對別人，商量事務商量得過久，冒險過少，後悔太快，並且很少把事務推進到十分徹底的地步的；反之，只要有點稀松平常的成功，他們就很滿足了。無疑地，把這兩種人合而用之是好的；這種辦法對於目前好，因為兩種年齡底長處可以互相糾正他們底短處；對於將來也好，因為在年老的人做事的時候，年青的人可以學習，並且，最後，在對外的事情上也是好的，因為當局或掌權的人是尊重老年人的，而一般人底歡心則是跟著青年人的。但是在道德方面也許青年人較為優越，如在世情方面老年人較為優越一樣。「你們底少年人要見異像，你們底老年人要見異夢。」有一位猶太經師在講這句原文的時候曾由此而推論道，青年人是比老年人更接近上帝的，因為異像是比較異夢清楚的一種啟示。無疑的，世情如酒，越喝越醉人：而年歲多底益處是在乎理解的能力而不在乎意志與感情方面的德性的。有些人在年歲上有一種早熟的情形，而這種情形其長處是隨著時間消逝的。這些人中之第一種是那些有點脆薄的聰明，而這種聰明底鋒銳是不久就變為遲鈍的一流人，例如修辭學家赫冒簡尼斯，他底著作是非常奧妙的，但是後來他就長成一個愚拙的人了。第二種是那些具有某種氣質，而這種氣質較適於青年人而不適於老年的人，如流利豐富的言辭，就是適於青年而不適於老年的；所以土利論霍坦西亞斯道：「在他底故我已經不適於他底為人的時候，他還是依然故我。」第三種是起始的時候所作所為過於崇高以致在後來的年歲中無法繼續保持其偉大的。例如西辟奧·阿弗利坎努斯是也。關於他，裡維曾說道：「他底晚年不及他底初年。」

Of Youth and Age by Francis Bacon
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A MAN that is young in years, may be old in hours, if he have lost no time. But that happeneth rarely. Generally, youth is like the first cogitations, not so wise as the second. For there is a youth in thoughts,as well as in ages. And yet the invention of young men, is more lively than that of old; and imaginations stream into their minds better, and, as it were,more divinely. Natures that have much heat, and great and violent desires and perturbations, are not ripe for action, till they have passed the meridian oftheir years; as it was with Julius Caesar and Septimius Severus. Of the latter,of whom it is said, Juventutem egit erroribus, imo furoribus, plenam. And yethe was the ablest emperor, almost, of all the list. But reposed natures may do well in youth. As it is seen in Augustus Caesar, Cosmus Duke of Florence,Gaston de Foix, and others. On the other side, heat and vivacity in age, is an excellent composition for business. Young men are fitter to invent, than to judge; fitter for execution, than for counsel; and fitter for new projects,than for settled business. For the experience of age, in things that fall within the compass of it, directeth them; but in new things, abuseth them.

The errors of young men, are the ruin of business; but the errors of aged men, amount but to this, that more might have been done, or sooner. Youngmen, in the conduct and manage of actions, embrace more than they can hold;stir more than they can quiet; fly to the end, without consideration of the means and degrees; pursue some few principles, which they have chanced upon absurdly; care not to innovate, which draws unknown inconveniences; use extreme remedies at first; and, that which doubleth all errors, will not acknowledge or retract them; like an unready horse, that will neither stop nor turn. Men of age object too much, consult too long, adventure too little, repent too soon,and seldom drive business home to the full period, but content themselves with a mediocrity of success. Certainly it is good to compound employments of both;for that will be good for the present, because the virtues of either age, may correct the defects of both; and good for succession, that young men may belearners, while men in age are actors; and, lastly, good for extern accidents,because authority followeth old men, and favor and popularity, youth. But for the moral part, perhaps youth will have the pre-eminence, as age hath for the politic. A certain rabbin, upon the text, Your young men shall see visions, and your old men shall dream dreams, inferreth that young men, are admitted nearer to God than old, because vision, is a clearer revelation, than a dream. Andcertainly, the more a man drinketh of the world, the more it intoxicateth; and age doth profit rather in the powers of understanding, than in the virtues ofthe will and affections. There be some, have an over-early ripeness in their years, which fadeth betimes. These are, first, such as have brittle wits, the edge whereof is soon turned; such as was Hermogenes the rhetorician, whosebooks are exceeding subtle; who afterwards waxed stupid. A second sort, is of those that have some natural dispositions which have better grace in youth,than in age; such as is a fluent and luxuriant speech; which becomes youth well, but not age: so Tully saith of Hortensius, Idem manebat, neque idemdecebat. The third is of such, as take too high a strain at the first, and are magnanimous, more than tract of years can uphold. As was Scipio Africanus, of whom Livy saith in effect, Ultima primis cedebant.

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felicity2010

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本帖最後由 felicity2010 於 2010-5-29 08:13 AM 編輯 5.39.217.76; P' _2 x% Y8 I3 _& [2 q
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論真理 培根

善戲謔的彼拉多曾說：「真理是什麼呢？」說了之後並且不肯等候回答。世上盡有一般人喜歡把意見變來變去，並且認為固定了一種信仰即等於上了一套枷鎖；在思想上和在行為上他們都一樣地要求意志的自由。並且雖然這一流的各派哲學家已成過去，然而仍有些心志游移的說者和他們同聲同氣——雖然這般人比起古人來血氣薄弱一點。但是使人們好偽說的原因，不僅是人們找尋真理時的艱難困苦，亦不是找尋著了真理之後真理所加於人們底思想的約束，而是一種天生的（雖然是惡劣的）對於偽說本身的愛好。希臘晚期哲學學派中有人曾研究過這個問題，他不懂得偽說之中有什麼東西竟會使人們為偽說的本身而愛它，因為偽說既不能如詩人之所為，引人入勝；亦不能如商人之所為，導人得利。我亦不懂得這是什麼緣故，可是「真理」這件東西可說是一種無隱無飾的白晝之光，世間的那些歌劇、扮演、慶典在這種光之下所顯露的，遠不如燈燭之光所顯露的莊嚴美麗。真理在世人眼中其價值也許等於一顆珍珠，在日光之下看起來最好，但是它決夠不上那在各種不同的光線下都顯得最美的鑽石和紅玉的價值。攙上一點偽說的道理總是給人添樂趣的。要是從
人們的心中取去了虛妄的自是，自諛的希望，錯誤的評價，武斷的想像，就會使許多人的心變成一種可憐的、渺小的東西，充滿憂鬱和疾病，自己看起來也討厭。對於這一點會有人懷疑麼？早期的耶教著作家中有一位曾經很嚴厲地把詩叫做「魔鬼的酒」，因為詩能占據人的想像，然而詩不過是偽說的影子罷了。害人的不是那從心中經過的偽說，而是那沉入心中、盤據心中的偽說，如前所言者是也。然而這些事情，無論其在人們墮落的判斷力及好尚中是如何，真理（它是只受本身的評判的）卻教給我們說研究真理（就是向它求愛求婚），認識真理（就是與之同處），和相信真理（就是享受它）乃是人性中最高的美德。tvb now,tvbnow,bttvb' v+ J0 d* A+ u# D

當上帝創造宇宙的那幾日中，他所創造的頭一件東西就是感官的光明；他所創造的末一件東西就是理智的光明；從那以後直到如今在他工作完畢而休息的期間內，他的作為全是以他的聖靈昭示世人。最初他在物或渾沌的面上吹吐光明；然後他由人的面目中吹入光明；至今他還在往他的選民面目之中吐射光明。有一派哲學在別的方面都不如他派，可是有一位詩人為這派哲學增光不少。這位詩人曾說：「站在岸上看船舶在海上簸蕩是一件樂事；站在一座堡壘的窗前看下面的戰爭和它的種種經過是一件樂事；但是沒有一件樂事能與站在真理的高峰（一座高出一切的山陵，在那裡的空氣永遠是澄清而寧靜的）目睹下面谷中的錯誤、漂泊、迷霧和風雨相比擬的。」只要看的人對這種光景永存側隱而不要自滿，那麼以上的話可算是說得好極了。當然，一個人的心若能以仁愛為動機，以天意為歸宿，並且以真理為地軸而動轉，那這人的生活可真是地上的天堂了。

從教義中的真理和哲學中的真理再說到世事上的真理，即使那些行為並不坦白正直的人也會承認坦白正直地待人是人性的光榮，而真假相混則有如金銀幣中雜以合金一樣，也許可以使那金銀用起來方便一點，但是把它們的品質即弄賤了。因為這些曲曲折折的行為可說是蛇走路的方法，蛇是不用腳而是很卑賤地用肚子走路的。沒有一件惡德能和被人發現是虛偽欺詐一般使人蒙羞的。所以蒙泰涅在他研究為什麼人說謊算是這樣的一種羞辱，一種可恨之極的罪責的時候，說得極好。他說：「仔細考慮起來，要是說某人說謊就等於說他對上帝很大膽，對世人很怯儒。」因為謊言是直對著上帝而躲避著世人的。曾經有個預言，說基督重臨的時候，他將在地上找不到信實；所以謊言可說是請上帝來裁判人類全體的最後鐘聲。對於虛假和背信的罪惡，
再不能比這個說法揭露得更高明了。

Of Truth
WHAT is truth? said jesting Pilate, and would not stay for an answer.Certainly there be, that delight in giddiness, and count it a bondage to fix a belief; affecting free-will in thinking, as well as in acting. And though the sects of philosophers of that kind be gone, yet there remain certain discoursing wits, which are of the same veins, though there be not so much blood in them, as was in those of the ancients. But it is not only the difficulty and labor, which men take in finding out of truth, nor again, that when it is found, it imposeth upon men's thoughts, that doth bring lies in favor; but a natural, though corrupt love, of the lie itself. One of the later school of the Grecians, examineth the matter, and is at a stand, to think what should be in it, that men should love lies; where neither they make for pleasure, as with poets, nor for advantage, as with the merchant; but for the lie's sake. But I cannot tell; this same truth, is a naked, and open day-light,that doth not show the masks, and mummeries, and triumphs, of the world, half so stately and daintily as candle-lights. Truth may perhaps come to the price of a pearl, that showeth best by day; but it will not rise to the price of a diamond, or carbuncle, that showeth best in varied lights. A mixture of a lie doth ever add pleasure. Doth any man doubt, that if there were taken out of men's minds, vain opinions, flattering hopes, false valuations, imaginations as one would, and the like, but it would leave the minds, of a number of men, poor shrunken things, full of melancholy and indisposition, and unpleasing to themselves?
One of the fathers, in great severity, called poesy vinum daemonum, because it fireth the imagination; and yet, it is but with the shadow of a lie. But it is not the lie that passeth through the mind, but the lie that sinketh in, and settleth in it, that doth the hurt; such as we spake of before. But howsoever these things are thus in men's depraved judgments, and affections, yet truth,which only doth judge itself, teacheth that the inquiry of truth, which is the love-making, or wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth, which is the enjoying of it, is the sovereign good of human nature. The first creature of God, in the works of the days, was the light of the sense; the last, was the light of reason; and his sabbath work ever since, is the illumination of his Spirit. First he breathed light, upon the face of the matter or chaos; then he breathed light, into the face of man;and still he breatheth and inspireth light, into the face of his chosen. The poet, that beautified the sect, that was otherwise inferior to the rest, saith yet excellently well: It is a pleasure, to stand upon the shore, and to see ships tossed upon the sea; a pleasure, to stand in the window of a castle, and to see a battle, and the adventures thereof below: but no pleasure is comparable to the standing upon the vantage ground of truth (a hill not to be commanded, and where the air is always clear and serene), and to see the errors, and wanderings, and mists, and tempests, in the vale below; so always that this prospect be with pity, and not with swelling, or pride. Certainly, it is heaven upon earth, to have a man's mind move in charity, rest in providence,and turn upon the poles of truth.
To pass from theological, and philosophical truth, to the truth of civilbusiness; it will be acknowledged, even by those that practise it not, that clear, and round dealing, is the honor of man's nature; and that mixture of falsehoods,is like alloy in coin of gold and silver, which may make the metal work the better, but it embaseth it. For these winding, and crooked courses, are the goings of the serpent; which goeth basely upon the belly, and not upon thefeet. There is no vice, that doth so cover a man with shame, as to be found false and perfidious. And therefore Montaigne saith prettily, when he inquired the reason, why the word of the lie should be such a disgrace, and such anodious charge? Saith he, If it be well weighed, to say that a man lieth, is as much to say, as that he is brave towards God, and a coward towards men. For a lie faces God, and shrinks from man. Surely the wickedness of falsehood, and breach of faith, cannot possibly be so highly expressed, as in that it shall be the last peal, to call the judgments of God upon the generations of men; it being foretold, that when Christ cometh, he shall not find faith upon the earth.

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felicity2010

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發表於 2010-5-29 06:52 PM | 只看該作者

本帖最後由 felicity2010 於 2010-5-29 06:57 PM 編輯 TVBNOW 含有熱門話題，最新最快電視，軟體，遊戲，電影，動漫及日常生活及興趣交流等資訊。; }7 w9 T* M. f8 N

論死亡

成人之怕死猶如兒童之怕入暗處；兒童天然的恐懼因故事而增加，成人對於死的恐懼亦復如此。當然，靜觀死亡，以之為罪孽的工資，通往另一世界的去路者，是虔誠而且合乎宗教的；但是恐懼死亡，以之為我們對自然應納的貢獻，則是愚弱的。然而在宗教的沉思中有時亦染有虛妄和迷信。在某種苦行僧的自戒書中你可以看到一種言辭，說是一個人應當自己思量，假如他有一指的末端被壓或被刑，其痛苦是如何，由此再想那使人全身腐敗潰滅的死亡其痛苦更當如何。實則有多種死亡的經過比一肢之受刑其痛苦尚輕：因為人體最生死攸關的器官並不是最敏於感堂的器官也。那位僅以人間哲學家及世人之一的資格說話的古人說得好：「與死亡俱來的一切，比死亡更駭人。」呻吟與痙攣，變色的面目，朋友的哭泣，墨絰及葬儀，諸如此類都顯得死的可怕。值得注意者，是人心內的各種感情，無論多麼薄弱，沒有一種是不能克服對死亡的恐怖的；既然一個人身旁有這樣多的侍從，都能打敗死亡，可見死亡不算是那樣可怕的敵人。復仇之心勝過死亡，愛戀之心蔑視之，榮譽之心希冀之，憂傷之心奔赴之，恐怖之心先期之；不特如此，我們在書中還讀到奧圖大帝自殺之後哀憐之心（感情中之最柔者）使得許多人也死了，他們之死是為了對他們的君上的同情，並且要做最忠心的臣子的緣故。此外塞奈喀還加上了苛求和厭倦兩事。他說：「試想你做同樣的事已有多久！不止勇者和貧困者想死，即厭倦無聊者亦想死亡。」一個人雖然既不勇敢，也不困窮，然而為了倦於屢作同一的事，也會尋死的。同樣值得注意者，是死的來臨在豪傑之士的心中所引起的改變是如何地小，因為這些人好像到了最後的一剎那仍然是依然故我似的。奧古斯都大帝死時還在讚頌他的皇后：「永別了，里維亞，請你終身不要忘記我們婚後生活的時光。」泰比瑞亞斯至死仍然作偽，如史家泰西塔斯所謂：「泰比瑞亞斯的體力日公仔箱論壇+ w0 Z$ [$ L% ]8 @
漸衰退，但他的作偽如故。」維斯帕顯死時還說笑話；他坐在一個凳子上說：「我想我正在變神哪。」加爾巴臨死作壯語說：「砍罷！假如這是有益於羅馬人民的。」一邊說著一邊伸頭就死。塞勒諾斯死得爽快。他說：「假如還有什麼我應該做的事，快點來吧。」諸如此類。那些畫廊派的哲學家把死的價值抬得太高了，並且因為他們對於死準備過甚，遂使死在人看起來更為可怕。「他把生命的終結算做自然的恩惠之一。」說這句話的那人比較我得對的多了。死與生同其自然；也許在一個嬰兒方面生與死是一般痛苦的。在某種熱烈的行為中死亡的人有如在血液正熱的時候受傷的人一樣，當時是不覺得痛楚的；所以一個堅定的、一心向善的心智是能免於死的痛苦的。但是，尤要者，請你相信，最甜美的歌就是一個人已經達到了某種有價值的目的和希望後所唱的「如今請你讓你的僕人離去」。死還有另一點，就是他打開名譽之門，熄滅妒忌之心。「生時受人妒羨的人死後將受人愛」。
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Of Death tvb now,tvbnow,bttvb* g- G6 k Q8 P1 q3 b$ R$ B
MEN fear death, as children fear to go in the dark; and as that natural fear in children, is increased with tales, so is the other. Certainly, the contemplation of death, as the wages of sin, and passage to another world, is holy and religious; but the fear of it, as a tribute due unto nature, is weak.Yet in religious meditations, there is sometimes mixture of vanity, and of superstition. You shall read, in some of the friars' books of mortification,that a man should think with himself, what the pain is, if he have but his finger's end pressed, or tortured, and thereby imagine, what the pains of death are, when the whole body is corrupted, and dissolved; when many times death passeth, with less pain than the torture of a limb; for the most vital parts,are not the quickest of sense. And by him that spake only as a philosopher, andnatural man, it was well said, Pompa mortis magis terret, quam mors ipsa.Groans, and convulsions, and a discolored face, and friends weeping, and blacks, and obsequies, and the like, show death terrible. It is worthy the observing, that there is no passion in the mind of man, so weak, but it mates,and masters, the fear of death; and therefore, death is no such terrible enemy, when a man hath so many attendants about him, that can win the combat of him.Revenge triumphs over death; love slights it; honor aspireth to it; grief flieth to it; fear preoccupateth it; nay, we read, after Otho the emperor had slain himself, pity (which is the tenderest of affections) provoked many to die, out of mere compassion to their sovereign, and as the truest sort of followers. Nay, Seneca adds niceness and satiety: Cogita quamdiu eadem feceris;mori velle, non tantum fortis aut miser, sed etiam fastidiosus potest. A man would die, though he were neither valiant, nor miserable, only upon a wearinessto do the same thing so oft, over and over. It is no less worthy, to observe,how little alteration in good spirits, the approaches of death make; for they appear to be the same men, till the last instant. Augustus Caesar died in acompliment; Livia, conjugii nostri memor, vive et vale. Tiberius indissimulation; as Tacitus saith of him, Jam Tiberium vires et corpus, nondissimulatio, deserebant. Vespasian in a jest, sitting upon the stool; Ut putodeus fio. Galba with a sentence; Feri, si ex re sit populi Romani; holdingforth his neck. Septimius Severus in despatch; Adeste si quid mihi restatagendum. And the like. Certainly the Stoics bestowed too much cost upon death,and by their great preparations, made it appear more fearful. Better saith he,qui finem vitae extremum inter munera ponat naturae. It is as natural to die,as to be born; and to a little infant, perhaps, the one is as painful, as theother. He that dies in an earnest pursuit, is like one that is wounded in hot blood; who, for the time, scarce feels the hurt; and therefore a mind fixed,and bent upon somewhat that is good, doth avert the dolors of death. But, above all, believe it, the sweetest canticle is', Nunc dimittis; when a man hath obtained worthy ends, and expectations. Death hath this also; that it openeth the gate to good fame, and extinguisheth envy.—Extinctus amabitur idem.

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[散文分享] 論學問 培根

[散文分享] 論學問培根