转载 王佐良/水天同/曹明伦/何新10余人译培根《论读书》 古人论读书

原文地址:王佐良/水天同/曹明伦/何新10余人译培根《论读书》作者:fang

培根“论读书”两种译文---对比感叹作者:新东方剑人

王佐良与水天同分别译培根之《论读书》作者:杨加宁

培根论读书ofstudy原文及三个翻译版本作者:厦门新航道曹伟

《论读书》培根 【中英对照】王佐良译
论读书

读书足以怡情, 足以博采, 足以长才。其怡情也, 最见于独处幽居之时; 其博采也, 最见于高谈阔论之中, 其长才也,最见于处事判事之际。练达读书费时过多易惰, 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; 而书中所示, 如不以经验范之, 则又大而无当。有一技之长者鄙读书, 无知者慕读书,而明智之士用读书, 然书并不以用处告人, 用书之智不在书中, 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, 而应推敲细想。书有可浅尝者, 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, 最其所作搞要, 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,淡而无味矣。

读书使人充实, 讨论使人机智, 笔记使人准确。因此不常作笔记者须记忆特强, 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, 伦理使人庄重, 逻辑修辞使人善辨: 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人顺畅, 一如身体百病, 皆可借相宜之运动除之。滚球利睾肾, 射箭利胸市,漫步利肠胃, 骑术利头脑, 诸如此类。如智力不集中, 可令读数学, 盖演题须全神贯注, 稍有分散须重演; 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。

培根论读书 来自: 夕阳武士(生活要前进)
  
  读书可以作为消遣,可以作为装饰,也可以增长才干。
  
  
  孤独寂寞时,阅读可以消遣。高谈阔论时,知识可供装饰。处世行事时,知识意味着才干。懂得事务因果的人是幸运的。有实际经验的人虽能够处理个别性的事务,但若要综观整体,运筹全局,却唯有学识方能办到。
  
  
  读书太慢的人驰惰,为装潢而读书是欺人,完全按照书本做事就是呆子。
  
  
  求知可以改进人性,而经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。学问虽能指引方向,但往往流于浅泛,必须依靠经验才能扎下根基。
  
  
  狡诈者轻鄙学问,愚鲁者羡慕学问,聪明者则运用学问。知识本身并没有告诉人怎样运用它,运用的智慧在于书本之外。这是技艺,不体验就学不到。
  
  
  读书的目的是为了认识事物原理。为挑剔辩驳去读书是无聊的。但也不可过于迷信书本。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。
  
  
  书籍好比食品。有些只须浅尝,有些可以吞咽,只有少数需要仔细咀嚼,慢慢品味。所以,有的书只要读其中一部分,有的书只须知其梗概,而对于少数好书,则应当通读,细读,反复读。
  
  
  有的书可以请人代读,然后看他的笔记摘要就行了。但这只应限于不太重要的议论和质量粗劣的书。否则一本书将像已被蒸馏过的水,变得淡而无味了。
  
  
  读书使人充实,讨论使人机敏,写作则能使人精确。
  
  
  因此,如果有人不读书又想冒充博学多知,他就必须很狡黠,才能掩人耳目。如果一个懒于动笔,他的记忆力就必须强而可靠。如果一个人要孤独探索,他的头脑就必须格外锐利。
  
  
  读史使人明智,读诗使人聪慧,学习数学使人精密,物理学使人深刻,伦理学使人高尚,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,可能通过适当的运动来改善一样。例如打球有利于腰背,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。同样道理,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会出错。缺乏分析判断的人,他可以研习而上学,因为这门学问最讲究细琐的辩证。不善于推理的人,可以研习法律案例。如此等等。这种心灵上的缺陷,都可以通过学习而得到改善。
  
  STUDIES serve for delight, for ornament, and for ability. Theirchief use for delight, is in privateness and retiring; forornament, is in discourse; and for ability, is in the judgment, anddisposition of business. For expert men can exe-cute,and perhapsjudge of particulars, one by one; but the general counsels, and theplots and marshalling of affairs, come best, from those that arelearned. To spend too much time in studies is sloth; to use themtoo much for ornament, is affectation; to make judgment wholly bytheir rules, is the humor of a scholar. They perfect nature, andare perfected by experience: for natural abilities are like naturalplants, that need proyning, by study; and studies themselves, dogive forth directions too much at large, except they be bounded inby experience. Crafty men contemn studies, simple men admire them,and wise men use them; for they teach not their own use; but thatis a wisdom without them, and above them, won by observation. Readnot to contradict and confute; nor to believe and take for granted;nor to find talk and discourse; but to weigh and consider. Somebooks are to be tasted, others to be swallowed, and some few to bechewed and digested; that is, some books are to be read only inparts; others to be read, but not curiously; and some few to beread wholly, and with diligence and attention. Some books also maybe read by deputy, and extracts made of them bothers;but that wouldbe only in the less important arguments,and the meaner sort ofbooks, else distilled books are like common distilled waters,flashy things.
  
    Reading make a full man;conference a ready man; and writing anexact man. And therefore, if a man write little, he had need have agreat 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 toknow, that he doth not. Histories make men wise; poets witty; themathematics subtitle; natural philosophy deep; moral grave; logicand rhetoric able to contend. Abeunt studia in mores. Nay, there isno stand or impediment in the wit, but may be wrought out by fitstudies; like as diseases of the body, may have appropriateexercises. Bowling is good for the stone and reins; shooting forthe lungs and breast; gentle walking for the stomach; riding forthe head; and the like. So if a man's wit be wandering, let himstudy the mathematics; for in demonstrations, if his wit be calledaway never so little, he must begin again. If his wit be not apt todistinguish or find differences, let him study the Schoolmen; forthey are cymini sectors. If he be not apt to beat over matters, andto call up one thing to prove and illustrate another, let him studythe lawyers' cases. So every defect of the mind, may have a specialreceipt.

以下是王佐良与水天同两个版本对《OnStudies》的翻译,各有风味,值得玩赏。Bacon On Studies
王佐良译《论读书》
水天同《论学问》

STUDIES serve for delight, for ornament, and for ability.
读书足以怡情,足以傅彩,足以长才。
读书为学的用途是娱乐、装饰和增长才识。

Their chief use for delight, is in privateness and retiring; forornament, is in discourse; and for ability, is in the judgment, anddisposition of business.
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。
在娱乐上学问的主要的用处是幽居养静;在装饰上学问的用处是辞令;在长才上学问的用处是对于事务的判断和处理。

For expert men can execute, and perhaps judge of particulars, oneby one; but the general counsels, and the plots and marshalling ofaffairs, come best, from those that are learned.
练达之士虽能分别处理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。
因为富于经验的人善于实行,也许能够对个别的事情一件一件地加以判断;但是最好的有关大体的议论和对事务的计划与布置,乃是从有学问的人来的。

To spend too much time in studies is sloth; to use them too muchfor ornament, is affectation; to make judgment wholly by theirrules, is the humor of a scholar.
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。
在学问上费时过多是偷懒;把学问过于用作装饰是虚假;完全依学问上的规则而断事是书生的怪癖。

They perfect nature, and are perfected by experience: for naturalabilities 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.
[转载]王佐良/水天同/曹明伦/何新10余人译培根《论读书》 古人论读书
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;而书中所示,如不以经验范之,则又大而无当。
学问锻炼天性,而其本身又受经验的锻炼;盖人的天赋有如野生的花草,他们需要学问的修剪;而学问的本身,若不受经验的限制,则其所指示的未免过于笼统。

Crafty men contemn studies, simple men admire them, and wise menuse them; for they teach not their own use; but that is a wisdomwithout them, and above them, won by observation.
有一技之长者鄙读书,无知者羡读书,唯明智之士用读书,然书并不以用处告人,用书之智不在书中,而在书外,全凭观察得之。
多诈的人渺视学问,愚鲁的人羡慕学问,聪明的人运用学问;因为学问的本身并不教人如何用它们;这种运用之道乃是学问以外,学问以上的一种智能,是由观察体会才能得到的。

Read not to contradict and confute; nor to believe and take forgranted; nor to find talk and discourse; but to weigh andconsider.
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。
不要为了辩驳而读书,也不要为了信仰与盲从;也不要为了言谈与议论;要以能权衡轻重、审察事理为目的。

Some books are to be tasted, others to be swallowed, and some fewto be chewed and digested; that is, some books are to be read onlyin parts; others to be read, but not curiously; and some few to beread wholly, and with diligence and attention.
书有可浅尝者,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。
有些书可供一尝,有些书可以吞下,有不多的几部书则应当咀嚼消化;这就是说,有些书只要读读他们的一部分就够了,有些书可以全读,但是不必过于细心地读;还有不多的几部书则应当全读,勤读,而且用心地读。

Some books also may be read by deputy, and extracts made of thembothers; but that would be only in the less important arguments,and the meaner sort of books, else distilled books are like commondistilled waters, flashy things.
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、淡而无味矣。
有些书也可以请代表去读,并且由别人替我作出摘要来;但是这种办法只适于次要的议论和次要的书籍;否则录要的书就和蒸馏的水一样,都是无味的东西。

Reading make a full man; conference a ready man; and writing anexact man.
读书使人充实,讨论使人机智,笔记使人准确。
阅读使人充实,会谈使人敏捷,写作与笔记使人精确。

And therefore, if a man write little, he had need have a greatmemory; if he confer little, he had need have a present wit: and ifhe read little, he had need have much cunning, to seem to know,that he doth not.
因此不常作笔记者须记忆特强,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。
因此,如果一个人写得很少,那末他就必须有很好的记性;如果他很少与人会谈,那么他就必须有很敏捷的机智;并且假如他读书读得很少的话,那么他就必须要有很大的狡黠之才,才可以强不知以为知。

Histories make men wise; poets witty; the mathematics subtitle;natural philosophy deep; moral grave; logic and rhetoric able tocontend. Abeunt studia in mores.
读史使人明智,读诗使人灵秀,数学使人周密,科学使人深刻,伦理学使人庄重,逻辑修辞之学使人善辩:凡有所学,皆成性格。
史鉴使人明智;诗歌使人巧慧;数学使人精细;博物使人深沉;伦理之学使人庄重;逻辑与修辞使人善辩。“学问变化气质”。

Nay, there is no stand or impediment in the wit, but may be wroughtout by fit studies; like as diseases of the body, may haveappropriate exercises.
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。
不特如此,精神上的缺陷没有一种是不能由相当的学问来补救的:就如同肉体上各种的病患都有适当的运动来治疗似的。

Bowling is good for the stone and reins; shooting for the lungs andbreast; gentle walking for the stomach; riding for the head; andthe like.
滚球利睾肾,射箭利胸肺,慢步利肠胃,骑术利头脑,诸如此类。
踢球有益于结石和肾脏;射箭有益于胸肺;缓步有益于胃;骑马有益于头脑;诸如此类。

So if a man's wit be wandering, let him study the mathematics; forin demonstrations, if his wit be called away never so little, hemust begin again.
如智力不集中,可令读数学,盖演题须全神贯注,稍有分散即须重演;
同此,如果一个人心志不专,他顶好研究数学;因为在数学的证理之中,如果他的精神稍有不专,他就非从头再做不可。

If his wit be not apt to distinguish or find differences, let himstudy the Schoolmen; for they are cymini sectors.
如不能辨异,可令读经院哲学,盖是辈皆吹毛求疵之人;
如果他的精神不善于辨别异同,那么他最好研究经院学派的著作,因为这一派的学者是条分缕析的人;

If he be not apt to beat over matters, and to call up one thing toprove and illustrate another, let him study the lawyers'cases.
如不善求同,不善以一物阐证另一物,可令读律师之案卷。
如果他不善于推此知彼,旁征博引,他顶好研究律师们的案卷。

So every defect of the mind, may have a special receipt.
如此头脑中凡有缺陷,皆有特药可医。
如此看来,精神上各种的缺陷都可以有一种专门的补救之方了。

Bacon OnStudies

王佐良译《论读书》

水天同《论学问》

STUDIES serve fordelight, for ornament, and for ability.

读书足以怡情,足以傅彩,足以长才。

读书为学的用途是娱乐、装饰和增长才识。

Their chief usefor delight, is in privateness and retiring; for ornament, is indiscourse; and for ability, is in the judgment, and disposition ofbusiness.

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。

在娱乐上学问的主要的用处是幽居养静;在装饰上学问的用处是辞令;在长才上学问的用处是对于事务的判断和处理。

For expert mencan execute, and perhaps judge of particulars, one by one; but thegeneral counsels, and the plots and marshalling of affairs, comebest, from those that are learned.

练达之士虽能分别处理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。

因为富于经验的人善于实行,也许能够对个别的事情一件一件地加以判断;但是最好的有关大体的议论和对事务的计划与布置,乃是从有学问的人来的。

To spend too muchtime in studies is sloth; to use them too much for ornament, isaffectation; to make judgment wholly by their rules, is the humorof a scholar.

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。

在学问上费时过多是偷懒;把学问过于用作装饰是虚假;完全依学问上的规则而断事是书生的怪癖。

They perfectnature, and are perfected by experience: for natural abilities arelike natural plants, that need proyning, by study; and studiesthemselves, do give forth directions too much at large, except theybe bounded in by experience.

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;而书中所示,如不以经验范之,则又大而无当。

学问锻炼天性,而其本身又受经验的锻炼;盖人的天赋有如野生的花草,他们需要学问的修剪;而学问的本身,若不受经验的限制,则其所指示的未免过于笼统。

Crafty mencontemn studies, simple men admire them, and wise men use them; forthey teach not their own use; but that is a wisdom without them,and above them, won by observation.

有一技之长者鄙读书,无知者羡读书,唯明智之士用读书,然书并不以用处告人,用书之智不在书中,而在书外,全凭观察得之。

多诈的人渺视学问,愚鲁的人羡慕学问,聪明的人运用学问;因为学问的本身并不教人如何用它们;这种运用之道乃是学问以外,学问以上的一种智能,是由观察体会才能得到的。

Read not tocontradict and confute; nor to believe and take for granted; nor tofind talk and discourse; but to weigh andconsider.

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。

不要为了辩驳而读书,也不要为了信仰与盲从;也不要为了言谈与议论;要以能权衡轻重、审察事理为目的。

Some books are tobe tasted, others to be swallowed, and some few to be chewed anddigested; that is, some books are to be read only in parts; othersto be read, but not curiously; and some few to be read wholly, andwith diligence and attention.

书有可浅尝者,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。

有些书可供一尝,有些书可以吞下,有不多的几部书则应当咀嚼消化;这就是说,有些书只要读读他们的一部分就够了,有些书可以全读,但是不必过于细心地读;还有不多的几部书则应当全读,勤读,而且用心地读。

Some books alsomay be read by deputy, and extracts made of them bothers; but thatwould be only in the less important arguments, and the meaner sortof books, else distilled books are like common distilled waters,flashy things.

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、淡而无味矣。

有些书也可以请代表去读,并且由别人替我作出摘要来;但是这种办法只适于次要的议论和次要的书籍;否则录要的书就和蒸馏的水一样,都是无味的东西。

Reading make afull man; conference a ready man; and writing an exactman.

读书使人充实,讨论使人机智,笔记使人准确。

阅读使人充实,会谈使人敏捷,写作与笔记使人精确。

And therefore, ifa man write little, he had need have a great memory; if he conferlittle, he had need have a present wit: and if he read little, hehad need have much cunning, to seem to know, that he dothnot.

因此不常作笔记者须记忆特强,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。

因此,如果一个人写得很少,那末他就必须有很好的记性;如果他很少与人会谈,那么他就必须有很敏捷的机智;并且假如他读书读得很少的话,那么他就必须要有很大的狡黠之才,才可以强不知以为知。

Histories makemen wise; poets witty; the mathematics subtitle; natural philosophydeep; moral grave; logic and rhetoric able to contend. Abeuntstudia in mores.

读史使人明智,读诗使人灵秀,数学使人周密,科学使人深刻,伦理学使人庄重,逻辑修辞之学使人善辩:凡有所学,皆成性格。

史鉴使人明智;诗歌使人巧慧;数学使人精细;博物使人深沉;伦理之学使人庄重;逻辑与修辞使人善辩。“学问变化气质”。

Nay, there is nostand or impediment in the wit, but may be wrought out by fitstudies; like as diseases of the body, may have appropriateexercises.

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。

不特如此,精神上的缺陷没有一种是不能由相当的学问来补救的:就如同肉体上各种的病患都有适当的运动来治疗似的。

Bowling is goodfor the stone and reins; shooting for the lungs and breast; gentlewalking for the stomach; riding for the head; and thelike.

滚球利睾肾,射箭利胸肺,慢步利肠胃,骑术利头脑,诸如此类。

踢球有益于结石和肾脏;射箭有益于胸肺;缓步有益于胃;骑马有益于头脑;诸如此类。

So if a man's witbe wandering, let him study the mathematics; for in demonstrations,if his wit be called away never so little, he must beginagain.

如智力不集中,可令读数学,盖演题须全神贯注,稍有分散即须重演;

同此,如果一个人心志不专,他顶好研究数学;因为在数学的证理之中,如果他的精神稍有不专,他就非从头再做不可。

If his wit be notapt to distinguish or find differences, let him study theSchoolmen; for they are cymini sectors.

如不能辨异,可令读经院哲学,盖是辈皆吹毛求疵之人;

如果他的精神不善于辨别异同,那么他最好研究经院学派的著作,因为这一派的学者是条分缕析的人;

If he be not aptto beat over matters, and to call up one thing to prove andillustrate another, let him study the lawyers'cases.

如不善求同,不善以一物阐证另一物,可令读律师之案卷。

如果他不善于推此知彼,旁征博引,他顶好研究律师们的案卷。

So every defectof the mind, may have a special receipt.

如此头脑中凡有缺陷,皆有特药可医。

如此看来,精神上各种的缺陷都可以有一种专门的补救之方了。

培根论读书ofstudy原文及三个翻译版本作者:厦门新航道曹伟

【原文】

Studies serve for delight, for ornament, and for ability. Theirchief use for delight, is in privateness and retiring; forornament, is in discourse; and for ability, is in the judgment anddisposition of business. For expert men can execute, and perhapsjudge of particulars, one by one; but the general counsels, and theplots and marshalling of affairs come best from those that arelearned.

To spend too much time in studies is sloth; to use them too muchfor ornament is affection; to make judgment wholly by their rulesis the humor of a scholar. They perfect nature and are perfected byexperience: for natural abilities are like natural plants, thatneed pruning by study, and studies themselves do give forthdirections too much at large, except they be bounded in byexperience.

Crafty men contemn studies, simple men admire them, and wise menuse them, for they teach not their own use; but that is a wisdomwithout them and above them, won by observation. Read not tocontradict and confuse; nor to believe and take for granted; nor tofind talk and discourse; but to weigh and consider.

Some books are to be tasted, others to be swallowed, and some fewto be chewed and digested; that is some books are to be read onlyin parts; others to be read, but not curiously; and some few to beready wholly, and with diligence and attention. Some books also maybe read by deputy and extracts made of them by others; but thatwould be only in the less important arguments, and the meaner sortof books; else distilled books are, like common distilled waters,flashy things.

Reading makes a full man; conference a ready man; and writing anexact man. And therefore, if a man write little, he had need have agreat 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 toknow that he doth not.

Histories make men wise; poets witty; the mathematics subtle;natural philosophy deep; moral grave; logic and rhetoric able tocontend. Abeunt studia in mores. Nay there is no stond orimpediment in the wit, but may be wrought out by fit studies: likeas diseases of the body may have appropriate exercises. Bowling isgood 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; forin demonstrations, if his wit be called away never so little, hemust begin again. If his wit be not apt to distinguish or finddifferences, let him study the schoolmen; for they are syminisectores. If he be not apt to beat over matters, and to call up onething to prove and illustrate another, let him study the lawyers’cases. So every defect of the mind may have a specialreceipt.



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。

论读书是《培根随笔》中的一篇重要的文章。作者培根,1653年发表,收于《培根随笔》一书中。

编辑本段培根简介:

  培根:弗兰西斯·培根(Francis Bacon,1561—1626))英国哲学家、作家,出生贵族家庭。剑桥大学毕业,后又学习法律,1618年任大理院院长,封为勋爵。1621年因受贿为国会弹劾去职,嗣后居家著述。《随笔》是其文学方面主要著作,开创英国随笔这特有体裁。他竭力倡导“读史使人明智,读诗使人聪慧,数学使人精密,哲理使人深刻,伦理学使人有修养,逻辑修辞使人善辩。”  

弗兰西斯·培根

著作:《学术的进展》,1605年  《新工具论》,1620年  《论说文集》,1624年  《亨利七世本纪》  《论事物的本性》  《迷宫的线索》  《各家哲学的批判》  《自然界的大事》  《论人类的知识》  《培根人生论》

编辑本段《培根随笔》

  《培根随笔》:《培根随笔》为英国十七世纪著名思想家,政治家和经验主义哲学家弗兰西斯·培根所著.本书分为《论求知》,《论美》,《论善》,《论真理》,《论健康》,《论家庭》,《论友谊》等多篇随笔.  

培根随笔

《论求知》中,培根说道:"人的天性犹如野生的花草,求知学习好比修剪移栽."可见求知可以改变人的命运,在我们的一生中是相当重要的。  从 《培根随笔集》的“论真理”、“论死亡”、“论人的天性”等篇章中,可以看到一个热爱哲学的培根。从“论高官”、“论王权”、“论野心”等篇章中,可以看到一个热衷于政治,深谙官场运作的培根。从“论爱情”、“论友情”、“论婚姻与独身”等篇章中,可以看到一个富有生活情趣的培根。从“论逆境”、“论幸运”、“论残疾”等篇章中,可以看到一个自强不息的培根。从“论作伪与掩饰”、“论言谈”等篇章中,可以看到一个工于心计、老于世故的培根。  内容主要是一些议论性质的短文,主要讲叙培根在不同的角度看待事物的态度和想法。内容涉及到政治、经济、宗教、爱情、婚姻,友谊,艺术,教育,伦理等许多方面,其中有《谈读书》《论真理》《论嫉妒》《论死亡》《论美》等著名篇章。是培根文学方面的代表作,语言简洁文笔优美,说理透彻,警句迭出,蕴含着培根的思想精华。  该书1597年出版时只有10篇文章,1612年出版增至38篇,1625年版增至58篇,培根逝世31年后的1657年Rawel将培根未完成的随笔《论谣言》作为第59篇收入最终构成了今天流行的版本。培根随笔是英国十七世纪著名思想家、政治家和经验主义哲学家弗兰西斯·培根所著。这位被马克思称之为“英国唯物主义和整个现代实验科学的真正始祖”的科学家,出生于豪门,自修获得律师资格并步入政界,几经波折后成为了国家重臣,最后又因一桩受贿案被国会弹劾去职。《培根随笔》主要讲叙培根在不同的角度看待事物的态度和想法。本书的内容涉及到政治、经济、宗教、爱情、婚姻、友谊、艺术、教育和伦理等,对于各种方面的内容培根都写出了自己的想法,从字里行间透露出培根的人生态度和处事方式。

编辑本段《论读书》

  《论读书》是培根随笔中的一篇  英文版:Of Study (论读书)  STUDIES serve for delight, for ornament, and for ability. Theirchief use for delight, is in privateness and retiring; forornament, is in discourse; and for ability, is in the judgment, anddisposition of business. For expert men can execute, and perhapsjudge of particulars, one by one; but the general counsels, and theplots and marshalling of affairs, come best, from those that arelearned. To spend too much time in studies is sloth; to use themtoo much for ornament, is affectation; to make judgment wholly bytheir rules, is the humor of a scholar. They perfect nature, andare perfected by experience: for natural abilities are like naturalplants, that need proyning, by study; and studies themselves, dogive forth directions too much at large, except they be bounded inby experience. Crafty men contemn studies, simple men admire them,and wise men use them; for they teach not their own use; but thatis a wisdom without them, and above them, won by observation. Readnot to contradict and confute; nor to believe and take for granted;nor to find talk and discourse; but to weigh and consider. Somebooks are to be tasted, others to be swallowed, and some few to bechewed and digested; that is, some books are to be read only inparts; others to be read, but not curiously; and some few to beread wholly, and with diligence and attention. Some books also maybe read by deputy, and extracts made of them bothers; but thatwould be only in the less important arguments, and the meaner sortof books, else distilled books are like common distilled waters,flashy things.  Reading make a full man; conference a ready man; and writing anexact man. And therefore, if a man write little, he had need have agreat 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 toknow, that he doth not. Histories make men wise; poets witty; themathematics subtitle; natural philosophy deep; moral grave; logicand rhetoric able to contend. Abeunt studia in mores. Nay, there isno stand or impediment in the wit, but may be wrought out by fitstudies; like as diseases of the body, may have appropriateexercises. Bowling is good for the stone and reins; shooting forthe lungs and breast; gentle walking for the stomach; riding forthe head; and the like. So if a man's wit be wandering, let himstudy the mathematics; for in demonstrations, if his wit be calledaway never so little, he must begin again. If his wit be not apt todistinguish or find differences, let him study the Schoolmen; forthey are cymini sectors. If he be not apt to beat over matters, andto call up one thing to prove and illustrate another, let him studythe lawyers' cases. So every defect of the mind, may have a specialreceipt.

中文译文

  中文版: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。练达之士虽能分别处理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;而书中所示,如不以经验范之,则又大而无当。有一技之长者鄙读书,无知者羡读书,唯明智之士用读书,然书并不以用处告人,用书之智不在书中,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。书有可浅尝者,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、淡而无味矣。(译者:王佐良)  读书使人充实,讨论使人机智,笔记使人准确。因此不常作笔记者须记忆特强,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,伦理学使人庄重,逻辑修辞之学使人善辩: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,盖演题须全神贯注,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。

编辑本段分集剧情

  

《论读书》点评

  在读书的意义和作用方面培根有十分精辟的论述:“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。”“读史使人明智,读诗使人灵秀,数学使人周密,科学使人深刻,伦理学使人庄重,逻辑修辞之学使人善辨,凡有所学皆成性格。”培根说:“人的天性像是野生的花草,读书像是修剪移栽。一个没有目标没有重点盲目读书的人,最终只能成为书的奴隶。”  读书方法上培根注重理论与实践相结合,“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。”培根说:“有的书只要读其中的一部分,有的书只须知其中梗概即可,而对一些好书则要反复地读。  《培根论读书》对读书的意义、作用和方法都作了透彻的论述,今天,无论是读书治学还是掌握现代先进的科学技术,都是值得我们借鉴的。我想,做到爱读书,会读书,这样才能读好书,才能学好知识  分析  1、“读史使人明智,读诗使人聪慧,演算使人精密,哲理使人深刻,道德使人有修养,逻辑修辞使人善辩。”  “……使人……”是分述,后面的“总之,‘知识能塑造人的性格’。”是在分述的基础上归纳的结论。这种论证方法,通过叫做归纳论证。同时也运用了排比的修辞方式。这样写,增强了论述的气势,使人强烈地感受到知识对于人的作用,从而有力地论证了“知识能塑造人的性格”的论点。  2、“求知可以改进人性,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。”  这一段以未经人工培育的“野生的花草”比喻“人的天性”,以对于野花草的“修剪移栽”比喻人的“求知学习”,两个比喻句配合得恰当而巧妙。“野生的花草”经过“修剪移栽”能花繁叶茂,“人的天性”通过“求知学习”能改进完善。运用这两句比喻是为了论证“求知可以改进人的天性”这个论点。用比喻的写法,就把比较抽象的道理,形象、生动地表达出来,易于人们感知、理解。  3、黑格尔说过:“他(培根)的著作虽然充满着最美妙、最聪明的言论,但是要理解其中的智慧,通常只需付出很少的理性努力,因此他的话常常被人拿着当作格言。”
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文趣欣赏】

Of Studies,是培根400年前撰写的一篇探讨读书
问题的散文杂记,亦是英语文学中妇孺皆知的劝学名篇。该文笔力遒劲苍幽,思想精深悠远,行文简洁明快,论述深入浅出,分析桴鼓相应,读来时若春雨润物,时若激流漂石,时若清风拂面,时若万籁俱号,令人似置身庄子《齐物论》所谓之“野马也,尘埃也,生物之以息相吹也”之境界中。

OfStudies从读书之功用立论,分析了读书学习对人生不同凡响的意义。同时人们对读书学习态度之取向、方法之别异,也直接影响到了学习效果的泾渭两色。培根以为读书的功用有三,即Studiesserve for delight, for ornament, and for ability。其在人生中的具体体现亦有三,即Their chief use for delight, is in privateness and retiring; forornament, is in discourse; and for ability, is in the judgment anddisposition of business.

在作者看来,人们的经验与学识,亦直接影响其读书之取向与效用。具体说来,就是expert men can execute, andperhaps judge of particulars, one by one; but the general counsels,and the plots and marshalling of affairs come best from those thatare learned. 由于方法之不同,学习之效果也将各异。所以培根说,To spend too much time instudies is sloth; to use them too much for ornament is affection;to make judgment wholly by their rules is the humor of a scholar.这个说法颇似孟子“仅信书则不如无书”之教诲。

读书不能全凭经验判理,而学识亦不可脱离实际独存。经验与学识,当是相辅相成的、彼此互补的。在培根看来,这两方面的积累是人生所不可或缺的知识积淀。所以,Theyperfect nature and are perfected by experience: for naturalabilities are like natural plants, that need pruning by study, andstudies themselves do give forth directions too much at large,except they be bounded in by experience.

而对读书态度之不同,亦决定读书者获益之众寡。常见的现象是,Crafty men contemn studies, simple menadmire them, and wise men use them, for they teach not their ownuse; but that is a wisdom without them and above them, won byobservation.读书不求学问长进,而是存心吹毛求疵诘难作者,以显其能。这是另外一种庸人读书心态。怀着此种心态读书,焉能从中获益!所以培根告诫学人,Readnot to contradict and confuse; nor to believe and take for granted;nor to find talk and discourse; but to weigh and consider.

在前苏联电影《列宁在1918》中,有这样一个情节:列宁为了躲避密探的追捕,隐蔽朋友瓦西里家里。晚上,列宁将瓦西里给他搬来的书分作两类,并告诉瓦西里哪些书可以枕头,哪些书应当垫脚。所谓枕头的书,就是需要认真拜读、仔细品味、努力思考的佳作。所谓垫脚的书,就是那些文风浮浅、思想轻浅、论述表浅的平庸之作。培根对书的认识与列宁的看法,可谓所见不差。所以他说,Somebooks are to be tasted, others to be swallowed, and some few to bechewed and digested; that is some books are to be read only inparts; others to be read, but not curiously; and some few to beready wholly, and with diligence and attention.

读书的方法,自然涵盖对所读之书的选择和所读内容的鉴赏这两个方面。然而,在一定意义上,读书的方法还包括所谓之“不读之读”。“不读之读”,即由于种种原因,读者不直接阅读有关书本的内容,而是通过阅读有关评介文章或他人的读书笔记来了解有关著作的基本思想和内容。这种读书方式,其实就是现代人士所惯常凭借之学习方法。人们采用这种学习方法,出于种种原因。一则原著阙如,无法直接欣赏,于是便通过阅读他人的笔记或评介以足心愿。二则时间有限,无法一一拜读,只好寻求便捷途径了解其大致内容要旨。自然,采用这种读书方法的,恐怕也有投机之嫌。

然而,对于孜孜以求于学问的莘莘学子而言,此法之运用,必得统筹兼顾,否则必然陷入人云亦云的泥沼之中。对此,培根的忠告是:Somebooks also may be read by deputy and extracts made of them byothers; but that would be only in the less important arguments, andthe meaner sort of books; else distilled books are, like commondistilled waters, flashy things.

高尔基说,书籍是人类进步的阶梯。对人类来说,书籍是进步的阶梯。对于个人来说,书籍,自然,也是进步的阶梯。书籍可以提高个人的文化素养、扩展个人的思想境界和发展个人的智慧潜能。所以,培根说Readingmakes a full man; conference a ready man; and writing an exactman.读书者要达到这样一个收获颇丰的境界,其前提要律至关重要,那就是所读之书须是好书佳作。

懒于读书之人,想谋求进取,恐怕只能求实于梦中,绝难得益于现实。诚如培根所言: if a man write little, hehad need have a great memory; if he confer little, he had need havea present wit; and if he read little, he had need have much cunningto seem to know that he doth not.

鲁迅先生说,读书须杂,各方知识均须具备。因此倡导“随便翻翻”的学风,意在督促学人拓展视野,深化知识结构。中国古人所谓之“饱学之士”,所强调的就是广学博识的学风。对此,《颜氏家训》中说,“观天下书未遍,不得妄下雌黄”。读书过专,眼界受限。所以前人有“读万卷书,行万里路”之教,所强调的亦是博学多识的为学思想。这一点,培根也有同感。所以他说,Historiesmake men wise; poets witty; the mathematics subtle; naturalphilosophy deep; moral grave; logic and rhetoric able tocontend.

中国是一个文明古国,重教兴学历来被视为立国之本。而读书学习,则更被历代先贤提升到“诚意”、“正心”、“修身”、“齐家”、“治国”、“安帮”、“平天下”的历史高度予以普及推广。而关于如何读书学习的
问题,始终是中国古代诸子百家学说所关注的核心问题之一。《礼记》、《中庸》、《大学》、《论语》、《孟子》、《荀子》,这些“经”中之经、“典”中之典的论述,自不待言。就是普通学人的札记和笔记中,也不乏精深见解。宋人叶适在他那著名的“四无益”中说:

读书不知接统序,虽多无益也;

为文不能关教事,虽工无益也;

笃行不合于大义,虽仁无益也;

立志不存于忧世,虽高无益也。

将读书与中华文化的发扬广大融为一体,可谓立意高矣。

宋代大儒朱熹对读书也有诸多独到见解。在其门人编辑的《朱子语类》一书中,收录了许多朱氏教导学子的箴言。如关于读书的方法,朱氏说:

看文字,须是如猛将用兵,直是鏖战一阵;如酷吏治狱,直是推勘到底,决是不恕他,方得。

把读书比作猛将作战,强调的是读书要集中精力,不可浅尝辄止。又将读书比作酷吏审案,必得弄个水落石出,不可似是而非。此言可谓讲得形象而深刻。

荀子对读书学习,至为重视。他特别提倡循序渐进、日积月累的读书方法。他说:

积土成山,风雨兴焉;积水成渊,蛟龙生焉;积善成德,则神明自得,圣心备焉。故不积跬步,无以至千里;不积小流,无疑成江河。

荀子以比喻之法,说明了读书须积少成多的道理,浅显易懂,发人深省。中国古人在辩论是非
问题时,喜用比喻以名其理。这个方法也常被用来说明读书的道理。如汉人刘向在《说苑》中谈到读书时说:

少而好学,如日出之阳;壮而好学,如日中之光;老而好学,如秉烛之明,孰与昧行乎?

意思是说,少时读书,若旭日东升,朦胧固然,心却纯笃;中年读书,若日近午时,思虑精熟,见解周详;老时读书,若烛光荧荧,精力不济,但到底比摸黑行走安好许多。说明书可受益一生,虽少、中、老时读书感受不同,但均可导引人生历程。

将中国古代圣贤关于读书的论述与培根的感想加以比较,从中可以看到中西方关于读书
问题的重视,可谓同一。但对读书的方法与作用,却各有见解。而相比较而言,培根关于读书的见解,多少带有资本主义与生俱来的实用性和现实性。而中国古代先贤对于读书学习的认识,则多从治国安邦的高度出发予以发挥。若用一句话来形容中国古人关于读书学习的看法,那就是“为往圣继绝学,为万世开太平”!



【翻译欣赏】

培根的OfStudies一文,写于四百年前。在今天的英国,此文当属古典文论,其用语不仅典雅,而且古奥,甚至玄秘。四百年前的语言,既便是当时通俗透顶的平民口语,在今人听来,亦充满“古色古香”之感。对于如此古典之作,翻译时我们究竟该采取何种风格呢?是译古如古,还是化古为今呢?对此,我们既要考虑到信息传播的需要,也不能完全忽律历史发展的实际。正如美国翻译家尤金·奈达在其译论中所说的那样:“在翻译古老的《圣经》时,我们不能也不应该使译文听起来好像是临近城镇上十年前发生的事情,因为《圣经》所涉及的历史环境至关重要,我们不能使法利赛人和撒都该人脱胎换骨变成现代宗教的派别。”

奈达之论,听起来颇有些道理。但我们在理解和翻译古典文献时,也要注意另外一个倾向,即以为古典文献中的文字必是字字珠玑,句句箴言。事实当然并非如此。其实一些今天看来颇为古奥典雅的古语,在当时很可能只是俗言口语而已。

这就如同我们今天读《史记》一样,看到《陈涉世家》中的“苟富贵,无相忘”时,便禁不住必恭必敬起来,用鲁迅先生的话来说,那简直要“吓得我们只好磕头佩服”。然而,这句“吓人”的经典名言却并非出自上古圣王的金口,亦非源自文人墨客的高论,而是当时与陈胜一起为人耕种的穷困百姓所说的话,也可看作是大秦帝国时期百姓的口头用语。而广为仁人志士所推崇备至的陈胜心语“燕雀安知鸿鹄之志”,也不过是当时一陈姓打工仔的信口之叹而已。但今天,这些当年的百姓口头之禅,已经变成了警句名言,连最富盛名的“文坛泰斗”们恐怕也要自愧弗如。

培根是四百年前英国的哲人名士,学富五车,文震朝野,其散论札记当时亦属上乘之作。在四百多年来的英国文学史上,培根的文论以其思想精深、艺术精湛和文学精绝而风骚独领。其在英国文学与思想界之影响,颇似唐宋八大家之在中国,历久弥新。翻译这样的经典文论时,究竟应该采取何种风格呢?用下里巴人式的通俗时语还是用阳春白雪般的古典雅言呢?从时下流行的几个译本来看,有精雕细诼的典雅之译,亦有平铺直白的通俗之译,更有文白夹杂的多发并举之作。

在这些译作中,王佐良教授的古典式翻译,无疑,是影响最大的、传播最广的,且最为译界和读者称道和推崇的成功力作。其译作中的一些经典句子,在学界几乎耳熟能详,为人津津乐道。如将Studiesserve for delight, for ornament, and forability译作“读书足以怡情,足以傅彩,足以长才”,可谓译得出神入化,形神兼备,相映成趣。

英语词组servefor的词典解释之意为“起作用”、“被用作”。译作“足以”,可谓常中见异。且“足以怡情,足以傅彩,足以长才”排比并举,环环相扣,结构层层递进,读来铿锵有力。可谓将汉语语言结构精简、语义精深、意境精妙的特点发挥到了极致。

这样的译式在王教授的这篇译文中,比比皆是。如将Their chief use for delight, is inprivateness and retiring; for ornament, is in discourse; and forability, is in the judgment and disposition ofbusiness译作“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”。再如将Historiesmake men wise; poets witty; the mathematics subtle; naturalphilosophy deep; moral grave; logic and rhetoric able tocontend.译作“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”。如此之译,既“依实”(尊重原文实际内涵)又“出华”(在语义和语境上比原文更精深,更精妙,更精彩)。

再看看其他较为通俗的译本,其文趣旨意则大为黯然。如寥译将Studies serve for delight, forornament, and forability译作“读书能给人乐趣、文雅和能力”,意思虽然明了,但文趣却大为逊色。仔细推敲,译文的词语搭配亦颇有瑕疵。读书“给”人“
兴趣”,勉强还算通达。但读书“给”人“文雅”,则不免佶屈聱牙。而读书“给”人“能力”,听来已属洋化汉语了。

古典文论若能以古典方式予以翻译,当属佳作。但翻译却可能完全脱离时代发展。在绝大多数中文读者不谙熟中国古典文化的今天,将西方古典文论以通俗语言加以翻译,当然有助于读者更好地理解和学习,也是大部分译者的选项,也有不少的上乘之作。而且只要驾驭得当,通俗文字也完全可以传达古典文论之意趣要旨。

曾见一学人将培根的Of Studies开篇的Studies serve for delight, for ornament, andforability译作“读书的作用有三,一为陶冶性情,二为攀附风雅,三为增长才干”。与王教授的古典译风相比,这个译文自然较为通俗,而且达意效果还算尚佳,只是将ornament译作“攀附风雅”,似乎有点发挥太过。

某年在天津调研,听一教师在课堂上将Studies serve for delight, for ornament, and forability译作“读书有嘛用?养性情,增文采,长本事嘛”,译得通俗透顶,却很达意。俗语说得好,大俗就是大雅。译文究竟雅致与否,一方面固然取决于译风,另一方面也与译文的风韵意境有绝大的关系。



  

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