论读书 中文版
(完整版)培根的《论读书》OfStudies(原文和译文)
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. For expert men canexecute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affa irs,come best, from those that are learned. To spend too muc h timein studies is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humor of a scholar. They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need pruning, by study; and studies themselves, do gi veforth directions too much at large, except they be bounded inby experience. Crafty men contemn studies, simple men ad mirethem, and wise men use them; for they teach not their ownbut that is a wisdom without them, and above them, won b yobservation. Read not to contradict and confute; nor to beli eveand take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others t o beswallowed, and some few to be chewed and digested; that i s,some books are to be read only in parts; others to be read,but not curiously; and some few to be read wholly, and wit hdiligence and attention. Some books also may be read by d eputy,and extracts made of them bothers; but that would be only inthe less important arguments, and the meaner sort of book s,else distilled books are like common distilled waters, flashyReading make a full man; conference a ready man; and writ ingan exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know, that he doth not. Historie smake men wise; poets witty; the mathematics subtitle; nat uralphilosophy deep; moral grave; logic and rhetoric able to co ntend.Abeunt studia in mores. Nay, there is no stand or impedim ent inthe wit, but may be wrought out by fit studies; like as disea sesof the body, may have appropriate exercises. Bowling is go od forthe stone and reins; shooting for the lungs and ***; gentle walking for the stomach; riding for the head; and the like. Soif a man's wit be wandering, let him study the mathematics ; forin 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 sectors. If he be not apt to beat over matters, and t ocall up one thing to prove and illustrate another, let him st udythe lawyers' cases. So every defect of the mind, may have a special receipt.论读书王佐良译读书足以怡情，足以傅彩，足以长才。
培根·论读书中英文
论读书读书足以怡情，足以博彩，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，则又大然书并不以用处告人，唯明智之士用读书，而无当。
有一技之长者鄙读书，无知者羡读书，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。
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。
译者：王佐良）（Of Studiesfor use and for ability. Their chief serve for delight, for ornament, STUDIESdelight is in privateness and retiring; for ornament, is in discourse; and forability, is in the judgment, and disposition of business. For expert men cancounsels, the but general perhaps judge of particulars, one by one; exe-cute, andand 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,scholar. of a rules, is the humor is affectation; to make judgment wholly by theirThey perfect nature, and are perfected by experience: for natural abilities aregive studies themselves, do that need pruning, by study; and like natural plants,Crafty experience. bounded in by at too much large, except they be forth directionsteach they them; for them, admire and wise men use men contemn studies,simple menby them, won without them, and above wisdom not their own use; but that isgranted; for believe and take to Read not to contradict and confute; nor observation.nor to find talk and discourse; but to weigh and consider. Some books are to betasted, others to be swallowed, and some few to be chewed and digested; that is,some books are to be read only in parts; others to be read, but not curiously;and some few to be read wholly, and with diligence and attention. Some books alsomay be read by deputy, and extracts made of them bothers; but that would be onlybooks else distilled meaner sort of books, and the in less important arguments, theare like common distilled waters, flashy things.Reading makes a full man; conference a ready man; and writing an exact man.confer he memory; a need he write a therefore, And if man little, had have great iflittle, he had need have a present wit: and if he read little, he had need have1 / 2much cunning, to seem to know, that he doth not. Histories make men wise; poetswitty; the mathematics subtitle; natural philosophy deep; moral grave; logic andrhetoric able to contend. Abeunt studia in mores. Nay, there is no stand orimpediment in the wit, but may be wrought out by fit studies; like as diseasesof the body, may have appropriate exercises. Bowling is good for the stone andreins; shooting for the lungs and breast; gentle walking for the stomach; ridingfor the head; and the like. So if a man's wit be wandering, let him study themathematics; 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 sectors. If he be notapt to beatover matters, and to call up one thing to prove and illustrate another, let himstudy the lawyers' cases. So every defect of the mind may have a special receipt.2 / 2。
培根美文《论读书》原文及三种译文鉴赏
培根美文《论读书》原文及三种译文鉴赏阅读就是我们获取知识的重要手段,下面就是培根著名的关于读书的一篇美文——论读书,并奉上另外两个版本的译文。
对于好的书,可以多加研读,对于普通书籍,知其大意即可,就像在快速阅读中,阅读就是弹性的,您可以选择对内容把握程度的深浅。
“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”——谈读书——王佐良译读书足以怡情,足以博彩,足以长才。
其怡情也,最见于独处幽居之时;其博彩也,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,盖就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。
（完整版）培根的《论读书》OfStudies（原文和译文）
（完整版）培根的《论读书》OfStudies（原文和译文）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. For expert men canexecute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affa irs, come best, from those that are learned. To spend too muc h timein studies is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humor of a scholar. They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need pruning, by study; and studies themselves, do gi veforth directions too much at large, except they be bounded inby experience. Crafty men contemn studies, simple men ad mirethem, and wise men use them; for they teach not their own but that is a wisdom without them, and above them, won b yobservation. Read not to contradict and confute; nor to beli eveand take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others t o be swallowed, and some few to be chewed and digested; that i s,some books are to be read only in parts; others to be read,but not curiously; and some few to be read wholly, and wit h diligence and attention. Some books also may be read by d eputy,and extracts made of them bothers; but that would be only inthe less important arguments, and the meaner sort of book s,else distilled books are like common distilled waters, flashy Reading make a full man; conference a ready man; and writ ingan exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know, that he doth not. Historie smake men wise; poets witty; the mathematics subtitle; nat uralphilosophy deep; moral grave; logic and rhetoric able to co ntend.Abeunt studia in mores. Nay, there is no stand or impedim ent inthe wit, but may be wrought out by fit studies; like as disea sesof the body, may have appropriate exercises. Bowling is go od forthe stone and reins; shooting for the lungs and ***; 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, he must begin again. If his wit be not apt to distinguish or finddifferences, let him study the Schoolmen; for they are Cymini sectors. If he be not apt to beat over matters, and t ocall up one thing to prove and illustrate another, let him st udythe lawyers' cases. So every defect of the mind, may have a special receipt.论读书王佐良译读书足以怡情，足以傅彩，足以长才。
培根论读书(中英对照)
培根论读书《论读书》是培根随笔中的一篇读书可以作为消遣，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。
(完整word版)培根的《论读书》Of Studies (原文和译文)
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. For expert men canexecute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affa irs,come best, from those that are learned. To spend too muc h timein studies is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humor of a scholar. They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need pruning, by study; and studies themselves, do gi veforth directions too much at large, except they be bounded inby experience. Crafty men contemn studies, simple men ad mirethem, and wise men use them; for they teach not their ownbut that is a wisdom without them, and above them, won b yobservation. Read not to contradict and confute; nor to beli eveand take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others t o beswallowed, and some few to be chewed and digested; that i s,some books are to be read only in parts; others to be read,but not curiously; and some few to be read wholly, and wit hdiligence and attention. Some books also may be read by d eputy,and extracts made of them bothers; but that would be only inthe less important arguments, and the meaner sort of book s,else distilled books are like common distilled waters, flashyReading make a full man; conference a ready man; and writ ingan exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know, that he doth not. Historie smake men wise; poets witty; the mathematics subtitle; nat uralphilosophy deep; moral grave; logic and rhetoric able to co ntend.Abeunt studia in mores. Nay, there is no stand or impedim ent inthe wit, but may be wrought out by fit studies; like as disea sesof the body, may have appropriate exercises. Bowling is go od forthe stone and reins; shooting for the lungs and ***; gentle walking for the stomach; riding for the head; and the like. Soif a man's wit be wandering, let him study the mathematics ; forin 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 sectors. If he be not apt to beat over matters, and t ocall up one thing to prove and illustrate another, let him st udythe lawyers' cases. So every defect of the mind, may have a special receipt.论读书王佐良译读书足以怡情，足以傅彩，足以长才。
培根美文论读书原文及三种译文鉴赏
培根美文论读书原文及三种译文鉴赏培根美文《论读书》原文及三种译文鉴赏阅读是我们获取知识的重要手段，下面是培根着名的关于读书的一篇美文——论读书，并奉上另外两个版本的译文。
对于好的书，可以多加研读，对于普通书籍，知其大意即可，就像在中，阅读是弹性的，你可以选择对内容把握程度的深浅。
“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”——谈读书——王佐良译读书足以怡情，足以博彩，足以长才。
其怡情也，最见于独处幽居之时；其博彩也，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 Document number：NOCG-YUNOO-BUYTT-UU986-1986UT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。
论读书王佐良译文翻译及原文
论读书王佐良译文翻译及原文译文：读书能够令人愉悦，让人拥有光彩，增长才干。
它最大的益处是在人们独处幽居的时候。
在人们高谈阔论的时候，它也显示着它的光彩。
而它最能滋长才华的地方则是在人们处理事务和判断事理的时候。
尽管处世经验丰富的人能分别处理繁杂琐碎的事情，也能明察秋毫，但若论统筹兼顾、全盘策划，则非好学深思者莫属。
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。
读书虽不能补充人性的不足，但经验又不能补充读书的不足。
天生的才干如同自然的花草一样，需要借助读书来修剪移栽；而书中所学所得则必须经由观察检验才能融会贯通，否则便会大而无当。
拥有某种技能的人往往轻视读书，无知的人羡慕读书，唯有明智之士善于运用读书得来的知识，然而读书并不以用处告人，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。
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。
原文：Reading is sufficient to water the mind, to give it color and depth, and to endow it with the power of winging its way through the world. Its value in the retirement and silent hours of thought, and in the need of quick invention, and of being able to meet the crash of the world in a thoroughly off-hand manner, has been already insisted on. A trained person may deal with intricate details or consider various factors with ease; but a general outlook, a connexion, a sort of指挥-in-chief, is the prerogative of those who have had their minds watered by reading.It is a mistake to think that we can get all we want out of books. Evening the score by observation is what is wanted. Books are the best of things provided we use them at the right time and in the right way. It is not books that are to the mind what food is to the body. It is the mind that is to the books what the stomach is to the food. Food is for the body, and books are for the mind. Just as every meal does not fill, so every book is not a banquet.You must choose. You cannot digest every dish that is set before you. A little will serve you; or a great deal, if you can digest it. Some minds are like the seed ground in April showers; they need no deliberate culture, but grow into strong habits of thought in exactly the same way as certain great flowers are trained to fill the Some minds are like the seed ground in April showers; they need no deliberate culture, but grow into strong habits of thought in exactlythe same way as certain great flowers are trained to fill the same space. These natures will go on drawing nourishment from the same kind of food all their lives. They are not the versatile, protean types who, like Proteus, can change their shape every hour. They are not the adventurous spirits who have a passion for new food and strange dishes. They will never feel at home in new surroundings, or be ready at a moment's notice to start on a journey round the world. They are the stay-at-homes, the householders, the men and women of settled and habits of thought. Others, again, are like those acquisitive minds that hanker after everything that is going, thattaste one subject after another, and cannot sit still for a moment. You find them all over the place. They have not settled convictions or principles. They cannot be said to have a character. You may find one who is learned in the literature of all countries, who knows Greek and Latin, and can repeat a passage from Homer or Virgil in one breath, and go on to discuss the last new play or novel of the day in the next. They have read everything, and remember it all; but they are like those who get their living by robbing Peter to pay Paul; they are without a home.It is better to be one of these last than one of the first kind. Theversatile types who read all subjects indifferently may start with a wide range of subjects and an equally wide range of acquirements; but they are likely to peter out in the end into incomplete half-knowledge, which is as useless as if it were ignorance.You must choose. You cannot digest every dish that is set before you. A little will serve you; or a great deal, if you can digest it. The commonest sort of readers are those who read in order to know about things. The second commonest sort read for amusement or for a sort of vicarious life. The third commonest sort read for the sake of the light that reading throws upon life and upon human nature. These last do not find life unworthy of attention: but some among them are disappointed that it cannot be recommended to every one. "Is this all?" they say. "Is this what life is worth? Shall I make no more of it than this?"The answer is that every man should make what he can of life, and that some will make more than others; and that none should be quite sure that he has done so very much, or be too sure that he has done very little. And this also is true: that there is no subject so unpromising that you cannot find something in it worth knowing or doing; and there is no subject so promising that you can ever know or do all that is to be known or done about it. The bookish life, like everything else, has its moments of delusion, when you fancy you have found the philosopher's stone, or something else of equal value; but also it has its moments of sanity, when you are content to know that you have found enough.。
培根美文论读书原文及三种译文鉴赏
培根美文《论读书》原文及三种译文鉴赏阅读是我们获取知识的重要手段，下面是培根著名的关于读书的一篇美文——论读书，并奉上另外两个版本的译文。
对于好的书，可以多加研读，对于普通书籍，知其大意即可，就像在中，阅读是弹性的，你可以选择对内容把握程度的深浅。
“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”——谈读书——王佐良译读书足以怡情，足以博彩，足以长才。
其怡情也，最见于独处幽居之时；其博彩也，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。
培根美文《论读书》原文及三种译文
培根美⽂《论读书》原⽂及三种译⽂ 阅读是我们获取知识的重要⼿段，下⾯是培根著名的关于读书的⼀篇美⽂——论读书，并奉上另外两个版本的译⽂。
对于好的书，可以多加研读，对于普通书籍，知其⼤意即可，就像在快速阅读中，阅读是弹性的，你可以选择对内容把握程度的深浅。
“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”——谈读书——王佐良译 读书⾜以怡情，⾜以博彩，⾜以长才。
其怡情也，最见于独处幽居之时；其博彩也，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。
培根美文《论读书》原文及三种译文鉴赏
培根美文《论读书》原文及三种译文鉴赏阅读是我们获取知识的重要手段，下面是培根著名的关于读书的一篇美文——论读书，并奉上另外两个版本的译文。
对于好的书，可以多加研读，对于普通书籍，知其大意即可，就像在快速阅读中，阅读是弹性的，你可以选择对内容把握程度的深浅。
“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”——谈读书——王佐良译读书足以怡情，足以博彩，足以长才。
其怡情也，最见于独处幽居之时；其博彩也，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。
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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。