; I% T9 V# h9 b5 I, U* C% vtvb now,tvbnow,bttvb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。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。. j0 i ]- b# H7 R4 @
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: P7 s5 ~; x( ^; u" I
7 b+ {2 _/ Q- W, K) tOf Studies by Francis Baconos.tvboxnow.com! E8 B5 f- }9 Q$ Z, ^ 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. 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 M/ S; h6 m# T: L& K 作者: felicity2010 時間: 2010-5-26 07:47 AM
本帖最後由 felicity2010 於 2010-5-26 07:50 AM 編輯 3 v2 ~* s0 v8 c. h) }2 g0 P 6 k* W1 r2 i1 D5 y) _3 F, STVBNOW 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。說美 培根 (水天同譯)os.tvboxnow.com6 [$ q* z2 V/ t9 A
3 Q9 f9 A" ^* p4 n4 k" E; `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。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。 9 d$ g8 }6 j( ^公仔箱論壇公仔箱論壇, f2 g" [! T. h
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。os.tvboxnow.com/ O3 k* z! ~% d) |3 x2 t
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Of Beauty by Bacontvb now,tvbnow,bttvb# v$ a5 B/ R7 z4 X1 X
2 i( p4 h0 c9 H0 ~公仔箱論壇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.作者: felicity2010 時間: 2010-5-28 12:05 AM
本帖最後由 felicity2010 於 2010-5-28 12:13 AM 編輯 os.tvboxnow.com# `( k4 j$ D+ G
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8 v* ~1 E% `& Q5 \4 r7 ~2 Q0 WOf Youth and Age by Francis Baconos.tvboxnow.com2 c {8 h7 F( g! ?3 N9 k2 F
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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. + m, B- B8 E q/ f1 G! @os.tvboxnow.com 9 E* y, c0 U- j/ S& aThe 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.作者: felicity2010 時間: 2010-5-29 08:01 AM
本帖最後由 felicity2010 於 2010-5-29 08:13 AM 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。+ C, |% W$ }* C% y
0 h4 x+ z( o* f; p) M1 ? 論真理 培根: w7 b3 R ^2 v# g2 B c! ?
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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os.tvboxnow.com' u) O6 Y2 V" T5 J" g
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。; h* C, s8 g$ h8 D
* |/ o: W/ D* [9 s) [os.tvboxnow.com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，os.tvboxnow.com$ }7 q+ A' e+ D0 i
再不能比這個說法揭露得更高明了。 Y2 k0 Y6 N: w# \$ \: u
8 ~" ~. _/ D2 I) v6 z公仔箱論壇Of Truth tvb now,tvbnow,bttvb* H- C( ]' E U8 y/ k. _' i3 E
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? 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。" I# X8 Q7 S* n4 ?0 j) N/ A: n
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. 2 T; H% z7 Q L3 |7 E0 \, f
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.作者: felicity2010 時間: 2010-5-29 06:52 PM
8 I! B, ~: t& J F( a" s) Y公仔箱論壇Of Death # X5 C: d% Z2 r* ?% c1 ntvb now,tvbnow,bttvbMEN 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.
