论财富 of riches译文培根

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培根《论家庭、论教育》中文翻译

在子女面前，父母要善于隐藏他们的一切快乐、烦恼与恐惧。

他们的快乐无须说，而他们的烦恼与恐惧则不能说。

子女使他们的劳苦变甜，但也使他们的不幸更苦。

子女增加了他们的负担，但却减轻了他们对死的恐惧。

一切生物都能通过生殖留下后代，但只有人类能通过后代下美名、事业和德行。

然而，为什么有的没有留下后代者却留下了流芳百世的功业？因为他们虽然未能复制一种肉体，却全力以赴地复制了一种精神。

因此这种无后继的人其实倒是最关心后事的人。

创业者对子女期望最大，因为子女被他们看作不但是族类的继承者，又是所创事业的一部分。

作为父母，特别是母亲，对子女常常会有不合理的偏爱。

所罗门曾告诫人们：“智慧之子使父亲快乐，愚昧之子使母亲蒙羞。

”在家庭中，最大或最小的孩子都可能得到优遇。

唯有居中的子女容易受到忘却，但他们却往往是最有出息的。

在子女小时不应对他们过于苛吝。

否则会使他们变得卑贱，甚至投机取巧，以至堕入下流，即使后来有了财富时也不会正当利用。

聪明的父母对子女在管理上是严格的，而在用钱上不妨略宽松，这常常是有好效果的。

作为成年人，绝不应在一家的兄弟之间挑动竞争，以至积隙成仇，使兄弟间直到成年，依然不和。

意大利风俗对子女和侄一视同仁，亲密无间。

这是很可取的。

因为这种风俗很合于自然的血统关系。

许多侄子不是更像他的一位叔、伯，而不象父亲吗？在子女还小时，父母就应当考虑他们将来的职业方向并加以培养，因为这时他们最易塑造。

但在这一点上要注意，并不是孩子小时候所喜欢的，也就是他们终生所愿从事的。

如果孩子确有某种超群的天才，那当然应该扶植发展。

但就一般情况说，下面这句格言是很有用的：“长期的训练会通过适应化难为易。

”还应当注意，子女中那种得不到遗产继承权的幼子，常常会通过自身的奋斗获得好的发展。

而坐享其成者，却很少能成大业.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。

经典散文翻译：培根《论婚姻与独身》

经典散文翻译：培根《论婚姻与独身》经典散文翻译：培根《论婚姻与独身》培根《论婚姻与独身》HE THAT hath wife and children hath given hostages to fortune; for they are impediments to great enterprises, either of virtue or mischief. Certainly the best works, and of greatest merit for the public, have proceeded from the unmarried or childless men; which both in affection and means, have married and endowed the public. Yet it were great reason that those that have children, should have greatest care of future times; unto which they know they must transmit their dearest pledges.成了家的人，可以说对命运之神付出了抵押品。

因为家庭难免拖累事业，而无论这种事业的性质如何。

所以是能为公众献身人，应当是不被家室所累的人。

因为只有这种人，才能够把他的全部情和财产，都奉献给唯一的情人——公众。

而那种有家室的人，恐怕宁愿把最好的东西留给自己的后代。

Some there are, who though they lead a single life, yet their thoughts do end with themselves, and account future times impertinences. Nay, there are some other, that account wife and children, but as bills of charges. Nay more, there are some foolish rich covetous men, that take a pride, in having no children, because they may be thought so much the richer. For perhaps they have heard some talk, Such an one is a great rich man, and another except to it, Yea, but he hath a great charge of children; as if it were an abatement to his riches. But the most ordinary cause of a single life, is liberty, especially in certain self-pleasing and humorous minds, which are so sensible of every restraint, as they will go near to think their girdles and garters, to be bonds and shackles.有的人在结婚后仍然愿意过独身。

Being Rich(论财富)

Being RichIn materialistic society, pursuing wealth becomes an increasingly common phenomenon. While some people regard money as the most important thing in their life, I think that being rich in the material world and in the spiritual world is equally necessary.Money can’t always bring you happiness, but no one can deny its importance. It plays a basic role in our life, which means we don’t need useless wealth, but we need enough money to support our life. Without it, the heavy pressure of making living can make one collapse, which just as a saying goes,“Money is not everything, but without money, everything is nothing.”Moreover, most teenagers are mammonists and parents are probably responsible for this, for instilling money- mad view into their children. However, we should pay more attention to the spiritual world at the same time such as developing a positive attitude towards life, because keeping optimistic gives us more hope and happiness. In many ways, to travel over various places can broaden our minds and experiences and this contribute much to promoting emotional development. What’s more, we can strive to achieve the dream and value the process regardless of success or failure. All above enriching our spiritual world can be not hard for most of us to realize.It is being rich both in material world and in spiritual world that gives us perfect satisfaction with life.。

培根经典散文双语阅读

培根经典散文双语阅读弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。

他不但在文学、哲学上多有建树，在自然科学领域里，也取得了重大成就。

他的第一部重要著作《随笔》最初发表于1597年，以后又逐年增补。

该书文笔言简意赅、智睿夺目，它包含许多洞察秋毫的经验之谈，其中不仅论及政治而且还探讨许多人生哲理。

下面店铺为大家带来培根经典散文双语阅读，希望大家喜欢!培根经典散文双语阅读：论变更As the births of living creatures, at first, are ill shapen: so are all innovations, which are the births of time. Yet notwithstanding, as those that first bring honour into their family, are commonly more worthy, than most that succeed: so the first precedent (if it be good) is seldom attained by mutation.一切生物底幼儿在最初的时候都不好看，一切的变更也是如此，变更者时间之幼儿也。

虽如此，有如初创家业者总比后嗣为强，最初的先例(如果是好的)也是不常易以模仿及之的。

For ill, to man\'s nature, as it stands perverted, hath a natural motion, strongest in continuance: but good, as a forced motion, strongest at first Surely every medicine is an innovation; and he that will not apply new remedies, must expect new evils: for time is the greatest innovator: and if time, of course, alter things to the worse, and wisdom and counsel shall not alter them to the better, what shall be the end? It is true, that what is settled by custom, though it be not good, yet at least it is fit And those things, which have long gone together, are as it were confederate within themselves: whereas new things piece not so well; but though they help by their utility, yet they trouble by their inconformity. Besides, they are like strangers; more admired, and less favoured.因为在尚未归正的人心上，“恶”是有一种自然的动力的，这种动力在继续中最强;而“善”所有的却是一种勉强的动力，那动力是在起始时最强的。

培根哲理随笔双语阅读

培根哲理随笔双语阅读弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。

他不但在文学、哲学上多有建树，在自然科学领域里，也取得了重大成就。

他的第一部重要著作《随笔》最初发表于1597年，以后又逐年增补。

该书文笔言简意赅、智睿夺目，它包含许多洞察秋毫的经验之谈，其中不仅论及政治而且还探讨许多人生哲理。

下面店铺为大家带来培根哲理随笔双语阅读，希望大家喜欢!培根哲理随笔双语阅读：论猜疑Suspicions amongst thoughts, are like bats amongst birds, they ever fly by twilightCertainly, they are to be repressed, or, at the least, well guarded: for they cloudthe mind; they lose Mends; and they check with business, whereby business cannot go on currently, and constantly. They dispose kings to tyranny, husbands to jealousy, wise men to irresolution and melancholy. They are defects, not in the heart, but in the brain; for they take place in the stoutest natures: as in the example of Henry the Seventh of England: there was not a more suspicious man, nor a more stout.心思中的猜疑有如鸟中的蝙蝠，他们永远是在黄昏里飞的。

猜疑确是应当制止，或者至少也应当节制的，因为这种心理使人精神迷惘，疏远朋友，而且也扰乱事务，使之不能顺利有恒。

培根的《论学习》中英文对照

Of Studies 论学习Francis Bacon 弗朗西斯培根王佐良译Studies serve for delight for ornament and 读书足以怡情，足以傅彩，足以长才。

for ability. Their chief use for delight is 其怡情也，最见于独处幽居之时；其傅in privateness and retiring for ornament is 彩也，最见于高谈阔论之中；其长才in discourse and for ability is in the 也，最见于处世判事之际。

judgment and disposition of business.For expert and execute and perhaps judgeof particulars one by one but the general 练达之士虽能分别处理细事或一一判别counsels and the plots and marshalling of 枝节，然纵观统筹，全局策划，则舍好affairs come best form those that are 学深思者莫属。

读书费时过多易惰，文learned. To spend too much time in 采藻饰太盛则矫，全凭条文断事乃学究studies is sloth to use them too much for 故态。

ornament is affectation to make judgmentwholly by their rules is the humour of ascholar.They perfect nature and are perfected by 读书补天然之不足，经验又补读书之不experience: for natural abilities are like 足，盖天生才干犹如自然花草，读书然natural plants that need proyning by study 后知如何修剪移接，而书中所示，如不and studies themselves do give forthdirections too much at large except they be 以经验范之，则又大而无当。

(完整版)培根的《论学习》中英文对照

(完整版)培根的《论学习》中英文对照培根的《论学习》中英文对照Francis Bacon's "Of Studies" 中英文对照Introduction 引言In his essay "Of Studies," Francis Bacon discusses the importance and benefits of studying. Bacon emphasizes the various ways in which study can enhance one's life and character. This essay presents a comparison between the original English version and its Chinese translation. The aim is to explore how the author's ideas and arguments are effectively conveyed in both languages. While the content may differ slightly due to translation, the essence of Bacon's insights remain intact.第一部分：关于学习的价值 Part 1: The Value of StudiesOriginal (English) 原文（英文）：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... 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...Translation (Chinese) 翻译（中文）：学习的价值在于获得欢乐、装饰人生和增长能力。

论财富 of riches译文培根

培根＜论财富＞(2009-03-29 09:48:48)转载标签：文化把财富叫做美德的负担或包袱——我看是再好不过的了。

古罗马用的“辎重”一词就更好，因为“辎重”对于军队，正如同财富对于美德。

它不能节省，也不能抛弃；但它防碍行军；是的，为了照顾辎重，有时会失去或干扰胜利；至于巨大的财富，它并无真正的用途，除了可以施舍与继承，就只能供自我陶醉或自欺欺人了。

所以所罗门说：“财富多，消费它的人就多；对于拥有者来说，它只是过眼云烟。

”任何人的个人享受极其有限，感觉不出与巨额财富有直接关系；他感觉的只是对财富的保管，财富具有的施舍与捐赠能力，财富产生的声望；但对拥有者来说，这没有非常实在的用处（或译“真正的实用价值”）。

君不见：小的石头和稀罕物品竟被虚假地说成价值连城！财富据说有某种用途而因此被炫耀卖弄！于是，你们会说：财富可以用来消灾解难。

正如所罗门所说：“在富人的想象里，财富是手里紧握不放的东西。

”这话说得太妙了：那是在富人的“想象里”，而不经常在事实上！因为人们变卖巨额财富多于买进巨大财产。

不要追求骄傲自豪的巨额财富，财富要取之有道，用之正当，乐于施舍，离开它也感到满足，知足常乐，然而你们不要抽象地、像修道士那样藐视财富。

而是要区别对待，如西塞罗正确评价拉比立斯·波斯图穆斯那样：“他追求财富不是为了满足贪婪之心，而是为了获得行善的资本。

”（拉丁文）（西塞罗是古罗马著名的政治家、思想家与史学家，他这里为同时期的古罗马著名财政学家的一桩案情辩护。

译者注）你再听听所罗门的忠告，千万不要急于积累财富：“妄想一夜暴富，难免不清不白”。

诗人们杜撰这样的寓言：当普鲁图斯（他就是财富）从爱神丘比特那里打发出来时，他一瘸一拐，走得很慢；但当他从死神普鲁托那里打发出来时，他跑起来，脚步如飞。

寓意是：财富靠正当手段与诚实的劳动取得，其过程是缓慢的；财富因别人的死亡而到来（如通过继承、遗嘱之类），一夜暴富，意外又突然。

关于财富名言

关于财富名言培根说：财富应当用正当的手段去谋求，应当慎重地使用，应当慷慨地用以济世，而到临死时应当无留恋地与之分手，当然也不必对财富故作蔑视。

今天小编为你分享的是关于财富的内容，希望你会喜欢!关于财富名言精选1) 我们既没有权利只享受财富而不创造财富，也没有权利只享受幸福而不创造幸福。

—(英)萧伯纳2) 财富的国度里，我们很难对自己要追求的东西界定一个理智的限度，甚至不可能做到。

(德)3) 财产像人一般，是一种有机体，除了创业人自己以外，它还要吸收别人的思想和精力。

—(美)德莱赛4) 巨大的财富对于一个不惯于掌握钱财的人，是一种毒害，它侵入他品德的血肉和骨髓中。

(美)马克•吐温5) 纵使富有的人以其财富自傲，但在他还不知道如何使用他的财富以前，别去夸赞他。

(古希腊)6) 人的财产也往往如此。

倘使增长的过程从未中断，倘使从未达到平衡的状态，那就不会垮下来。

—(美)德莱赛7) 最恰当的财富是：当我在路上步行遇雨，手中能有余钱可让自己随便买一把伞，这就是很惬意的生活了。

——罗兰8) 人们不应该拿财富作为花天酒地、寻欢作乐的通行证，应该把财富作为抵御不幸和灾祸的保护伞。

——(德)叔本华9) 财富掌握在意志薄弱、缺乏自制、缺乏理性的人手中，就可能会成为一种诱惑和一个陷阱。

——(英)塞繆尔•斯迈尔斯10) 财富本身就是危险。

那会招引虚伪的朋友来到你的身旁，贫穷就可能使虚伪的朋友离开，使你安静下来。

——(法)11) 人类最悲哀的错误，是愚蠢得不愿一顾自然赋予之礼物的价值，反而认为，不可能得到手的财宝才是贵重的。

—(德)海理12) 时间是人的财富，全部财富，正如时间是国家的财富一样，因为任何财富都是时间与行动化合之后的成果。

——(法)巴尔扎克13) 财富应当用正当的手段去谋求，应当慎重地使用，应当慷慨地用以济世，而到临死时应当无留恋地与之分手，当然也不必对财富故作蔑视。

——(英)培根14) 人生最本质的财富，是你自己，你自己就是一座巨大的矿藏，只要开发，就能有无穷的潜力。

【读后感】财富有价,德行无价――读《培根随笔》之论财富有感

【读后感】财富有价，德行无价――读《培根随笔》之论财富有感《培根随笔》是英国培根的一部文学著作，每一篇培根对其谈及的问题都有发人深省的独到之见，读完第三十四篇论财富，也让我对如何致富和正确消费有了更深的见解。

在论财富的第一句，笔者写了这样一句话，财富不过是德行的包袱。

这里的包袱有障碍的意思，即财富能让人背弃道德。

之中还有这样一个虚构，财神普路图斯首天帝朱庇特派遣时总是磨磨蹭蹭，而受冥王普路托差遣时却跑得飞快。

这段虚构的寓意是，靠诚实和汗水致富通常很慢，但靠他人死亡发财则快如钱财从天而降。

作者有写若把普路视为魔鬼，当财富来自魔鬼时，的确来的很快。

这里的魔鬼则指靠欺诈，压迫和其它不公正的手段获取财富。

可见，为了取得财富，神都可以昧着良心采用不正当的方式，更何况人呢？！这里的财富，无非就是一种物质的性欲，这固然就是人的本能。

占据和牟取，崇尚和赢得，大概也就是与生俱来的，但当性欲收缩至无限大时，人就可以不禁这巨额的欲望，罔顾道德和信义，实行各种手段不超过目的不理会。

这样我们就不难理解一些赌徒和犯罪分子的心理，虽然他们就是获得物质或是经济的满足用户，但却丧失了人最宝贵的品质——道德，最后都会遭到世人唾弃的！这几年，贪污受贿这个名词在我们眼前也是频繁出现，这也让我们记住了一个个令人痛心的名字--文强，成志杰……他们都是禁不住金钱的诱惑，受贿的金额也让人触目惊心。

人无贵贱，无多少，“人的品质并不是鸟为食亡，人为财死”并不是有了钱就什么都有了。

他们最终也都是受到法律的严惩。

我曾经也接到过“财富”的所苦。

我四年级时，一次和朋友回去书店看电视，目光受朋友手中的一本少女图画的欲望，哪存有调皮的贴花赠品，全市市场上买不起的调皮的贴花。

我被吸引住了，和朋友互相互惊叹着。

忍不住欲望，油然而生了偷得见解，我环顾四周，手拿着的书悄悄晃至后面，准备工作扔掉组后一页贴画。

最贼心虚的我又拎了一本书假装看看的样子，脚却紧绷地不见无意识。

培根对金钱的看法议论文

培根对金钱的看法议论文培根对金钱的看法议论文培根对金钱的看法议论文1 我亲爱的母亲：最近，我把时间都花在了读书、听磁带、演讲、与人争论这些事情上，目的只有一个，就是弄明白人的精神支柱是什么。

很多人都认为是上帝。

我也曾认为上帝是我的精神支柱。

为了能得到上帝的青睐，我努力弥补自己的缺陷。

在获得一些进步之后，再争取更大的进步。

在感受着这些进步的喜悦时，我一步步向自己的理想靠近。

我想，许多人的经历和我是一样的。

而在有生的日子里，我已经在黑暗中探索了49年．虽然我不停地读，不停地听，不停地与人讨论，但我始终无法确定我的精神支柱是什么。

我祈求上帝能青睐于我，但上帝始终没有在我面前出现。

你，我亲爱的母亲，却把爱毫无保存地给予了我。

你对别人的关心同样也是无私的。

你耐心倾听我的诉说，你给我的指导是那么准确，让我在人生的道路上少了许多挫折，而你却不需要我的任何回报。

你说，只要我有收获，你就觉得很富足。

你和父亲已经结伴50年。

50年来．超过一半的时间，你都在照顾父亲。

一天24小时，一星期7天，你把你全部的爱与热情都倾注在了父亲身上。

而你从来没有好好享受过人生。

因为除了照顾父亲。

你把你剩余的时间都花在了帮助亲戚朋友、为我们解决这样那样的琐事上，而你从未抱怨过什么。

你对父亲、对我们大家的爱与祝福一直都没有连续过。

世上很少有活到80岁而没有跟任何人结过怨，或者别人从未说过他任何坏话的人，而你就是这样的一个人，这是一个谁也不能否认的事实。

你没有伤害过任何一个人，无论是你的言语还是你的举动。

你总是教给我们这样的生活信条：“假如你不能说好的语言，那你就什么也别说。

”你和父亲一直都在为过上好日子而困难挣扎，但你从不贫穷。

你总是乐观地对自己说：“只要肯努力，并且有毅力，上天会赐予你需要的一切。

”你从不为自己要求什么，但你给予父亲和孩子的远远超过你所拥有的。

今生，你选择了这样一条道路：把爱无私奉献给自己的亲人。

你已经做了一项出色的工作。

论善(培根)_(中英双语散文)

论善（培根）中英双语散文I TAKE goodness in this sense, the affecting of the weal of men, which is that the Grecians call philanthropia; and the word humanity (as it is used) is a little too lig ht to express it. Goodness I call the habit, and goodness of nature, the inclinatio n. This of all virtues, and dignities of the mind, is the greatest; being the characte r of the Deity: and without it, man is a busy, mischievous, wretched thing; no bette r than a kind of vermin. Goodness answers to the theological virtue, charity, and a dmits no excess, but error. The desire of power in excess, caused the angels to f all; the desire of knowledge in excess, caused man to fall: but in charity there is n o excess; neither can angel, nor man, come in dan ger by it. The inclination to g oodness, is imprinted deeply in the nature of man; insomuch, that if it issue not to wards men, it willtake unto other living creatures; as it is seen in the Turks, a crue l people, who nevertheless are kind to beasts, and give alms, to dogs and birds; i nsomuch, as Busbechius reporteth, a Christian boy, in Constantinople, had like to h ave been stoned, for gagging in a waggishness a long-billed fowl.Errors indeed in t his virtue of goodness, or charity, may be committed. The Italians have an ungraci ous proverb, Tanto buon che val niente: so good, that he is good for nothing. And one of he doctors of Italy, Nicholas Machiavel, had the confidence to put in writin g, almost in plain terms, That the Christian faith, had given up good men, in prey to those that are tyrannical and unjust. Which he spake, because indeed there wa s never law, or sect, or opinion, did so much magnify goodness, as the Christian r eligion doth. Therefore, to avoid the scandal and the danger both, it is good, to ta ke knowledge of the errors of an habit so excellent. Seek the good of other men, but be not in bondage to their faces or fancies; for that is but facility, or softness; which taketh an honest mind prisoner. Neither give thou AEsop's cock a gem, wh o would be better pleased, and happier, if he had had a barley-corn. The example of God, teacheth the lesson truly: He sendeth his rain, and maketh his sun to shi ne, upon the just and unjust; but he doth not rain wealth, nor shine honor and virt ues, upon men equally. Common benefits, are to be communicate with all; but pec uliar benefits, with choice. And beware how in making the portraiture, thou breakes t the pattern. For divinity, maketh the love of ourselves the pattern; the love of our neighbors, but the portraiture.Sell all thou hast, and give it to the poor, and follow me: but, sell not all thou hast, except thou come and follow me; that is, except th ou have a vocation, wherein thou mayest do as much good,with little means as wit h great; for otherwise, infeeding the streams, thou driest the fountain. Neither is th ere only a habit of goodness, directed by right reason; but there is in some men, even in nature, a disposition towards it; as on the other side, there is a natural m alignity. For there be, that in their nature do not affect the good of others. The lig hter sort of malignity, turneth but to a crassness, or frowardness, or aptness to op pose, or difficulties, or the like; but the deeper sort, to envy and mere mischief. S uch men, in other men's calamities, are, as it were, in season, and are ever on th e loading part: not so good as the dogs, that licked Lazarus' sores; but like flies, that are still buzzing upon any thing that is raw; misanthropi, that make it their prac tice, to bring men to the bough, and yet never a tree for the purpose in their gard ens, as Timon had. Such dispositions, are the very errors of human nature; and y et they are the fittest timber, to make great politics of; like to knee timber, that is good for ships, that are ordained to be tossed; but not for building houses, that sh all stand firm. The parts and signs of goodness, are many. If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his hear t is no island, cut off from other lands, but a continent, that joins to them. If he b e compassionate towards the afflictions of others, it shows that his heart is like the noble tree, that is wounded itself, when it gives the balm. If he easily pardons, a nd remits offences, it shows that his mind is planted above injuries; so that he can not be shot. If he be thankful for small benefits, it shows that he weighs men's mi nds, and not their trash. But above all, if he have St. Paul's perfection, that he w ould wish to be anathema from Christ, for the salvation of his brethren, it shows m uch of a divine nature, and a kind of conformity with Christ himself.我认为善的定义就是有利于人类。

培根三论

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。
论爱情
舞台上的爱情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
，有时又象那位复仇的女神。
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。因为伟大的事业抑制了这种软弱的感情。只有罗马的安东尼和克劳底亚是例外。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----假如守御不严的话。
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"。
我不懂是什么缘故，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。
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。
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！

英文阅读分享｜培根美文《论读书》（OfStudiesFrancisBacon）

英文阅读分享｜培根美文《论读书》（OfStudiesFrancisBacon）弗朗西斯·培根（Francis Bacon，1561一1626年）Of Studies《论读书》（也译作《谈读书》），是培根关于读书求知，探索真理的著名作品。

1653年发表，收于《培根随笔》一书中。

《培根随笔》为英国随笔文学的开山之作，以其简洁的语言、优美的文笔、透彻的说理、迭出的警句，在世界文学史上占据了非常重要的地位。

中文译本来自已故北京外国语大学王佐良教授，其以深厚的中英语言文化底蕴和文学修养近乎完美地诠释并再现了原作的风采，实现了与原文在“形”和“神”上的传递，堪称“信达雅”的典范！Of StudiesStudies 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.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。

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 humour of a scholar.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。

培根经典随笔双语阅读

培根经典随笔双语阅读弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。

他不但在文学、哲学上多有建树，在自然科学领域里，也取得了重大成就。

他的第一部重要著作《随笔》最初发表于1597年，以后又逐年增补。

该书文笔言简意赅、智睿夺目，它包含许多洞察秋毫的经验之谈，其中不仅论及政治而且还探讨许多人生哲理。

下面店铺为大家带来培根经典随笔双语阅读，希望大家喜欢!培根经典随笔双语阅读：论殖民地Plantations are amongst ancient, primitive, and heroical works. When the world was young, it begat more children; but now it is old, it begets fewer: for I may jusuy account new plantations, to be the children of former kingdoms. I like a plantation in a pure soil; that is, where people are not displanted, to the end to plant in others.殖民地是古昔的，初民的，英雄的工作之一。

当世界还在年少的时候，它生了许多的子女;但是它现在老了，所生的子女也就少了，因为我不妨说新的殖民地乃是旧有的国家底子女也。

我以为一个殖民地最好是在一片处女地上;那就是说，在那个地方殖起民来，无须乎因为要培植新者因而拔除旧者。

For else, it is rather an extirpation, then a plantation. Planting of countries, is like planting of woeds; for you must make account, to lose almost twenty years' profit, and expect your recompense in the end. For the principal thing, that hath been the destruction of most plantations, hath been the base and hasty drawing of profit, in the first years. It is true, speedy profit is not to be neglected, as far as may stand with the good of the plantation, but no further. It is a shameful and unblessed thing, to take the scum of people, and wicked condemned men, to be the people with whom you plant: and not only so, but it spoileth theplantation; for they will ever live like rogues, and not fall to work, but be la2y, and do mischief, and spend victuals, and be quickly weary, and then certify over to their country, to the discredit of the plantation.因为否则不算是殖民，倒成了灭民了。

培根经典随笔散文

培根经典随笔散文：论财富I cannot call riches better than the baggage of virtue. The Roman word is better, impedimenta. For as the baggage is to an army, so is riches to virtue. It cannot be spared, nor left behind,but it hindreth the march; yea, and the care of it, sometimes, loseth or disturbed! the victory: of great riches, there is no real use, except it be in the distribution; the rest is but conceitSo saith Solomon; Where much is, there are many to consume it; and what hath the owner, but the sight of it with his eyes?对于财富我叫不出更好的名字来，只能把它叫做“德能底行李”。

罗马话里的字眼更好——impedimenta障物、辎重、行李。

因为财富之于德能正如辎重之于军队。

辎重是不可无，也不可抛弃于后的，但是它阻碍行军;并且，有时候因为顾虑辎重而失却或扰乱胜利。

巨大的财富并没有什么真实的用处，它只有一种用处，就是施众，其余的全不过是幻想而已。

所以所罗门说：“大富之所在，必有许多人消耗之，而它底主人除了能用眼睛看它以外，还有什么享受呢?”The personal fruition in any man, cannot reach to feel great riches: there is a custody of them; or a power of dole and donative of them; or a fame of them; but no solid use to the owner. Doyou not see, what feigned prices are set upon little stones, andrarities? And what works of ostentation are undertaken, because there might seem to be some use of great riches? But then youwill say, they may be of use, to buy men out of dangers or troubles.一个人底财富达到了某种限度之后，便为个人底享受所不能及，他可以储藏这种财富，他可以分配并赠送它;或者因此而出名;但是于他本人，这些财富是没有实在的用处的。

Of Riches

Of Riches (abridged)Francis Bacon论财富(节选)曹明伦（译）I cannot call riches better than the baggage of virtue. The Roman word is better, impedimenta; for as the baggage is to an army, so is riches to virtue. It cannot be spared nor left behind, but it hinders the march; yea, and the care of it sometimes loses or disturbs the victory. Of great riches there is no real use, except it be in the distribution; the rest is but conceit. So said Solomon: Where much is, there are many to consume it; and what has the owner, but the sight of it with his eyes? The personal fruition in any man cannot reach to feel great riches: there is a custody of them, or a power of dole and donative of them, or a fame of them, but no solid use to the owner... Seek not proud riches, but such as you may get justly, use soberly, distribute cheerfully and leave contentedly. Yet have no abstract nor friarly contempt of them, but distinguish, as Cicero said well of Rabirius Posthumus; in seeking to increase his fortune it was apparent that he sought not the gratification of avarice, but the means of doing good. Hearken also to Solomon, and beware of hasty gathering of riches: he who makes haste to be rich shall not be innocent.笔者认为财富不过是德行的包袱。

培根《轮消费》及译后随笔【曾冲明旧稿】

培根《轮消费》及译后随笔【曾冲明旧稿】 OF EXPENSE论消费Riches are for spending; and spending for honour and good actions. Therefore extraordinary expense must be limited by the worth of the occasion: for voluntary undoing may be as well for a man’s country as for the kingdom of heaven. But ordinary expense ought to be limited by a man’s estate; and governed with such regard, as to be within his compass; and not subject to deceit and abuse of servants; and ordered to the best show, that the bills may be less than the estimation abroad. Certainly, if a man will keep but of even hand, his ordinary expenses ought to be but to the half of his receipts; and if he think to wax rich, but to the third part. It is no baseness, for the greatest, to descend and look into their own estate. Some forbear it, not upon negligence alone, but doubting to bring themselves into melancholy, in respect they shall find it broken. But wounds cannot be cured without searching. He that cannot look into his own estate at all, had need both choose well, those whom he employeth, and change them often: for new are more timorous, and less subtle. He that can look into his estate but seldom, it behoveth him to turn all to certainties. A man had need, if he be plentiful in some kind of expense, to be as saving again, in some other. As if he be plentiful in diet, to be saving in apparel: if he be plentiful in the hall, to be saving in the stable; and the like. For he that is plentiful in expenses of all kinds, will hardly be preserved from decay. In clearing of a man’s estate, he may be as well hurt himself in being too sudden as in letting it run on too long. For hasty selling is commonly as disadvantageable as interest. Beside, he that clears at once, will relapse; for finding himself out of straits he will revert to his customs: but he that cleareth by degrees, induceth a habit of frugality and gaineth as well upon his mind, as upon his estate. Certainly, who hath a state to repair, may not despise small things: and commonly, it is less dishonourable to abridge petty charges than to stoop to petty gettings. A man ought warily to begin charges, which once begum will continue: but in matters that return not, he may be more magnificent.论消费财富是为了消费；⽽消费是为了荣誉与善⾏。

培根《论厄运》原文和译文

培根《论厄运》原文和译文培根《论厄运》原文和译文原文：Of Adversity(论厄运)It was an high speech of Seneca (after the manner of the Stoics), that the good things, which belong to prosperity, are to be wished; but the good things, that belong to adversity, are to be admired. Bona rerum secundarum optabilia; adversarum mirabilia. Certainly if miracles be the command over nature, they appear most in adversity. It is yet a higher speech of his, than the other (much too high for a heathen), It is true greatness, to have in one the frailty of a man, and the security of a God. Vere magnum habere fragilitatem hominis, securitatem Dei. This would have done better in poesy, where transcendences are more allowed. And the poets indeed have been busy with it; for it is in effect the thing, which figured in that strange fiction of the ancient poets, which seemeth not to be without mystery; nay, and to have some approach to the state of a Christian; that Hercules, when he went to unbind Prometheus (by whom human nature is represented), sailed the length of the great ocean, in an earthen pot or pitcher; lively describing Christian resolution, that saileth in the frail bark of the flesh, through the waves of the world. But to speak in a mean. The virtue of prosperity, is temperance; the virtue of adversity, is fortitude; which in morals is the more heroical virtue. Prosperity is the blessing of the Old T estament; adversity is the blessing of the New; which carrieth the greater benedic tion, and the clearer revelation of God’s favor. Yet even in the Old Testament, if you listen to David’s harp, you shall hear as many hearse-like airs as carols; and the pencil of the HolyGhost hath labored more in describing the afflictions of Job, than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes. We see in needle-works and embroideries, it is more pleasing to have a lively work, upon a sad and solemn ground, than to have a dark and melancholy work, upon a lightsome ground: judge therefore of the pleasure of the heart, by the pleasure of the eye. Certainly virtue is like precious odors, most fragrant when they are incensed, or crushed: for prosperity doth best discover vice, but adversity doth best discover virtue.译文：“好的运气令人羡慕，而战胜厄运则更令人惊叹。

论财富 of riches译文 培根

培根《论家庭、论教育》中文翻译

经典散文翻译：培根《论婚姻与独身》

Being Rich(论财富)

培根经典散文双语阅读

培根哲理随笔双语阅读

培根的《论学习》中英文对照

(完整版)培根的《论学习》中英文对照

论财富 of riches译文 培根

关于财富名言

【读后感】财富有价,德行无价――读《培根随笔》之论财富有感

培根对金钱的看法议论文

论善(培根)_(中英双语散文)

培根三论

英文阅读分享｜培根美文《论读书》（OfStudiesFrancisBacon）

培根经典随笔双语阅读

培根经典随笔散文

Of Riches

培根《轮消费》及译后随笔【曾冲明旧稿】

培根《论厄运》原文和译文

论财富 of riches译文培根

论财富 of riches译文培根