ofstudies的英文賞析
① 英語句子分析 Studies of both animals and humans have shown that sex hormones somehow .......
causing......不是從抄句，是現在分詞短語作襲主句的「伴隨狀語」。這個結構可以用非限定性從句的簡略形式來解釋，即 which cause females......。
causing 的主語是 sex hormones，即主句的賓語從句的主語，females under stress 是 causing的賓語，而 to proce more...... 則是 females under stress 的賓語補足語。
② 對Francis Bacon的Of Truth賞析 英文
http://www.sirbacon.org/truth.htm
太長了,貼過來超長了.
③ 莎士比亞十四行詩第十八首的英文評論和賞析
莎士比亞十抄四行詩第十八首賞析：襲
1、對於船隻來說，在海上迷失方向是極其危險的。但如果他們找到北極星並按它指引的方向前進，那他們就能得救。只要心中有愛，任何艱難險阻都無所畏懼。愛是戀人心中的「北極星」，有它的指引，愛之船就不會迷失方向。
2、海的洶涌澎湃和變幻莫測象徵真愛道路上的艱難險阻：「it is a ever-fixed mark/that looks on tempests and is never shaken.」
它讓意志薄弱的戀人迷失愛的方向，但海上的燈塔（ever-fixed mark）卻是真愛的象徵，只要有真愛在心中，任何困難都能克服。
(3)ofstudies的英文賞析擴展閱讀：
1609年，莎士比亞發表了《十四行詩》，這是他最後一部出版的非戲劇類著作。學者無法確認154首十四行詩每一首的完成時間，但是有證據表明莎士比亞在整個創作生涯中為一位私人讀者創作這些十四行詩。
少數分析家認為出版的合集是根據莎士比亞有意設置的順序。看起來他計劃了兩個相對的系列：一個是關於一位已婚皮膚黝黑女子的不可控制的慾望。
④ of studies的背景
Histories make men wise; poets witty; the mathematics subtle; natural philosophy deep; moral grave; logic and rhetoric able to contend. Abeunt studia in mores.
⑤ 培根的 Of Studies 各翻譯版本 和王佐良翻譯《論讀書》評說和分析，英文和中文都要！急！！！help！！！！
前幾天應邀給朋友們談了談培根Of Studies一文的漢語翻譯問題。現將部分講稿發布於此，請砭正。
【文趣欣賞】
Of Studies，是培根400年前撰寫的一篇探討讀書問題的散文雜記，亦是英語文學中婦孺皆知的勸學名篇。該文筆力遒勁蒼幽，思想精深悠遠，行文簡潔明快，論述深入淺出，分析桴鼓相應，讀來時若春雨潤物，時若激流漂石，時若清風拂面，時若萬籟俱號，令人似置身莊子《齊物論》所謂之「野馬也，塵埃也，生物之以息相吹也」之境界中。
Of Studies從讀書之功用立論，分析了讀書學習對人生不同凡響的意義。同時人們對讀書學習態度之取向、方法之別異，也直接影響到了學習效果的涇渭兩色。培根以為讀書的功用有三，即Studies serve for delight, for ornament, and for ability。其在人生中的具體體現亦有三，即 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.
在作者看來，人們的經驗與學識，亦直接影響其讀書之取向與效用。具體說來，就是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. 由於方法之不同，學習之效果也將各異。所以培根說，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. 這個說法頗似孟子「僅信書則不如無書」之教誨。
讀書不能全憑經驗判理，而學識亦不可脫離實際獨存。經驗與學識，當是相輔相成的、彼此互補的。在培根看來，這兩方面的積累是人生所不可或缺的知識積淀。所以，They perfect nature and are perfected by experience: for natural abilities are like natural plants, that need pruning by study, and studies themselves do give forth directions too much at large, except they be bounded in by experience.
而對讀書態度之不同，亦決定讀書者獲益之眾寡。常見的現象是，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. 讀書不求學問長進，而是存心吹毛求疵詰難作者，以顯其能。這是另外一種庸人讀書心態。懷著此種心態讀書，焉能從中獲益！所以培根告誡學人，Read not to contradict and confuse; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.
在前蘇聯電影《列寧在1918》中，有這樣一個情節：列寧為了躲避密探的追捕，隱蔽朋友瓦西里家裡。晚上，列寧將瓦西里給他搬來的書分作兩類，並告訴瓦西里哪些書可以枕頭，哪些書應當墊腳。所謂枕頭的書，就是需要認真拜讀、仔細品味、努力思考的佳作。所謂墊腳的書，就是那些文風浮淺、思想輕淺、論述表淺的平庸之作。培根對書的認識與列寧的看法，可謂所見不差。所以他說，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 only in parts; others to be read, but not curiously; and some few to be ready wholly, and with diligence and attention.
讀書的方法，自然涵蓋對所讀之書的選擇和所讀內容的鑒賞這兩個方面。然而，在一定意義上，讀書的方法還包括所謂之「不讀之讀」。「不讀之讀」，即由於種種原因，讀者不直接閱讀有關書本的內容，而是通過閱讀有關評介文章或他人的讀書筆記來了解有關著作的基本思想和內容。這種讀書方式，其實就是現代人士所慣常憑借之學習方法。人們採用這種學習方法，出於種種原因。一則原著闕如，無法直接欣賞，於是便通過閱讀他人的筆記或評介以足心願。二則時間有限，無法一一拜讀，只好尋求便捷途徑了解其大致內容要旨。自然，採用這種讀書方法的，恐怕也有投機之嫌。
然而，對於孜孜以求於學問的莘莘學子而言，此法之運用，必得統籌兼顧，否則必然陷入人雲亦雲的泥沼之中。對此，培根的忠告是：Some books also may be read by deputy and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things.
高爾基說，書籍是人類進步的階梯。對人類來說，書籍是進步的階梯。對於個人來說，書籍，自然，也是進步的階梯。書籍可以提高個人的文化素養、擴展個人的思想境界和發展個人的智慧潛能。所以，培根說Reading makes a full man; conference a ready man; and writing an exact man.讀書者要達到這樣一個收獲頗豐的境界，其前提要律至關重要，那就是所讀之書須是好書佳作。
懶於讀書之人，想謀求進取，恐怕只能求實於夢中，絕難得益於現實。誠如培根所言： 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.
魯迅先生說，讀書須雜，各方知識均須具備。因此倡導「隨便翻翻」的學風，意在督促學人拓展視野，深化知識結構。中國古人所謂之「飽學之士」，所強調的就是廣學博識的學風。對此，《顏氏家訓》中說，「觀天下書未遍，不得妄下雌黃」。讀書過專，眼界受限。所以前人有「讀萬卷書，行萬里路」之教，所強調的亦是博學多識的為學思想。這一點，培根也有同感。所以他說，Histories make men wise; poets witty; the mathematics subtle; natural philosophy deep; moral grave; logic and rhetoric able to contend.
中國是一個文明古國，重教興學歷來被視為立國之本。而讀書學習，則更被歷代先賢提升到「誠意」、「正心」、「修身」、「齊家」、「治國」、「安幫」、「平天下」的歷史高度予以普及推廣。而關於如何讀書學習的問題，始終是中國古代諸子百家學說所關注的核心問題之一。《禮記》、《中庸》、《大學》、《論語》、《孟子》、《荀子》，這些「經」中之經、「典」中之典的論述，自不待言。就是普通學人的札記和筆記中，也不乏精深見解。宋人葉適在他那著名的「四無益」中說：
讀書不知接統序，雖多無益也；
為文不能關教事，雖工無益也；
篤行不合於大義，雖仁無益也；
立志不存於憂世，雖高無益也。
將讀書與中華文化的發揚廣大融為一體，可謂立意高矣。
宋代大儒朱熹對讀書也有諸多獨到見解。在其門人編輯的《朱子語類》一書中，收錄了許多朱氏教導學子的箴言。如關於讀書的方法，朱氏說：
看文字，須是如猛將用兵，直是鏖戰一陣；如酷吏治獄，直是推勘到底，決是不恕他，方得。
把讀書比作猛將作戰，強調的是讀書要集中精力，不可淺嘗輒止。又將讀書比作酷吏審案，必得弄個水落石出，不可似是而非。此言可謂講得形象而深刻。
荀子對讀書學習，至為重視。他特別提倡循序漸進、日積月累的讀書方法。他說：
積土成山，風雨興焉；積水成淵，蛟龍生焉；積善成德，則神明自得，聖心備焉。故不積跬步，無以至千里；不積小流，無疑成江河。
荀子以比喻之法，說明了讀書須積少成多的道理，淺顯易懂，發人深省。中國古人在辯論是非問題時，喜用比喻以名其理。這個方法也常被用來說明讀書的道理。如漢人劉向在《說苑》中談到讀書時說：
少而好學，如日出之陽；壯而好學，如日中之光；老而好學，如秉燭之明，孰與昧行乎？
意思是說，少時讀書，若旭日東升，朦朧固然，心卻純篤；中年讀書，若日近午時，思慮精熟，見解周詳；老時讀書，若燭光熒熒，精力不濟，但到底比摸黑行走安好許多。說明書可受益一生，雖少、中、老時讀書感受不同，但均可導引人生歷程。
將中國古代聖賢關於讀書的論述與培根的感想加以比較，從中可以看到中西方關於讀書問題的重視，可謂同一。但對讀書的方法與作用，卻各有見解。而相比較而言，培根關於讀書的見解，多少帶有資本主義與生俱來的實用性和現實性。而中國古代先賢對於讀書學習的認識，則多從治國安邦的高度出發予以發揮。若用一句話來形容中國古人關於讀書學習的看法，那就是「為往聖繼絕學，為萬世開太平」！
【翻譯欣賞】
培根的Of Studies一文，寫於四百年前。在今天的英國，此文當屬古典文論，其用語不僅典雅，而且古奧，甚至玄秘。四百年前的語言，既便是當時通俗透頂的平民口語，在今人聽來，亦充滿「古色古香」之感。對於如此古典之作，翻譯時我們究竟該採取何種風格呢？是譯古如古，還是化古為今呢？對此，我們既要考慮到信息傳播的需要，也不能完全忽律歷史發展的實際。正如美國翻譯家尤金·奈達在其譯論中所說的那樣：「在翻譯古老的《聖經》時，我們不能也不應該使譯文聽起來好像是臨近城鎮上十年前發生的事情，因為《聖經》所涉及的歷史環境至關重要，我們不能使法利賽人和撒都該人脫胎換骨變成現代宗教的派別。」
奈達之論，聽起來頗有些道理。但我們在理解和翻譯古典文獻時，也要注意另外一個傾向，即以為古典文獻中的文字必是字字珠璣，句句箴言。事實當然並非如此。其實一些今天看來頗為古奧典雅的古語，在當時很可能只是俗言口語而已。
這就如同我們今天讀《史記》一樣，看到《陳涉世家》中的「苟富貴，無相忘」時，便禁不住必恭必敬起來，用魯迅先生的話來說，那簡直要「嚇得我們只好磕頭佩服」。然而，這句「嚇人」的經典名言卻並非出自上古聖王的金口，亦非源自文人墨客的高論，而是當時與陳勝一起為人耕種的窮困百姓所說的話，也可看作是大秦帝國時期百姓的口頭用語。而廣為仁人志士所推崇備至的陳勝心語「燕雀安知鴻鵠之志」，也不過是當時一陳姓打工仔的信口之嘆而已。但今天，這些當年的百姓口頭之禪，已經變成了警句名言，連最富盛名的「文壇泰斗」們恐怕也要自愧弗如。
培根是四百年前英國的哲人名士，學富五車，文震朝野，其散論札記當時亦屬上乘之作。在四百多年來的英國文學史上，培根的文論以其思想精深、藝術精湛和文學精絕而風騷獨領。其在英國文學與思想界之影響，頗似唐宋八大家之在中國，歷久彌新。翻譯這樣的經典文論時，究竟應該採取何種風格呢？用下里巴人式的通俗時語還是用陽春白雪般的古典雅言呢？從時下流行的幾個譯本來看，有精雕細諑的典雅之譯，亦有平鋪直白的通俗之譯，更有文白夾雜的多發並舉之作。
在這些譯作中，王佐良教授的古典式翻譯，無疑，是影響最大的、傳播最廣的，且最為譯界和讀者稱道和推崇的成功力作。其譯作中的一些經典句子，在學界幾乎耳熟能詳，為人津津樂道。如將Studies serve for delight, for ornament, and for ability譯作「讀書足以怡情，足以傅彩，足以長才」，可謂譯得出神入化，形神兼備，相映成趣。
英語片語serve for的詞典解釋之意為「起作用」、「被用作」。譯作「足以」，可謂常中見異。且「足以怡情，足以傅彩，足以長才」排比並舉，環環相扣，結構層層遞進，讀來鏗鏘有力。可謂將漢語語言結構精簡、語義精深、意境精妙的特點發揮到了極致。
這樣的譯式在王教授的這篇譯文中，比比皆是。如將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譯作「其怡情也，最見於獨處幽居之時；其傅彩也，最見於高談闊論之中；其長才也，最見於處世判事之際」。再如將Histories make men wise; poets witty; the mathematics subtle; natural philosophy deep; moral grave; logic and rhetoric able to contend.譯作「讀史使人明智，讀詩使人靈秀，數學使人周密，科學使人深刻，論理學使人莊重，邏輯修辭之學使人善辨」。如此之譯，既「依實」（尊重原文實際內涵）又「出華」（在語義和語境上比原文更精深，更精妙，更精彩）。
再看看其他較為通俗的譯本，其文趣旨意則大為黯然。如寥譯將Studies serve for delight, for ornament, and for ability譯作「讀書能給人樂趣、文雅和能力」，意思雖然明了，但文趣卻大為遜色。仔細推敲，譯文的詞語搭配亦頗有瑕疵。讀書「給」人「興趣」，勉強還算通達。但讀書「給」人「文雅」，則不免佶屈聱牙。而讀書「給」人「能力」，聽來已屬洋化漢語了。
古典文論若能以古典方式予以翻譯，當屬佳作。但翻譯卻可能完全脫離時代發展。在絕大多數中文讀者不諳熟中國古典文化的今天，將西方古典文論以通俗語言加以翻譯，當然有助於讀者更好地理解和學習，也是大部分譯者的選項，也有不少的上乘之作。而且只要駕馭得當，通俗文字也完全可以傳達古典文論之意趣要旨。
曾見一學人將培根的Of Studies開篇的Studies serve for delight, for ornament, and for ability譯作「讀書的作用有三，一為陶冶性情，二為攀附風雅，三為增長才幹」。與王教授的古典譯風相比，這個譯文自然較為通俗，而且達意效果還算尚佳，只是將ornament譯作「攀附風雅」，似乎有點發揮太過。
某年在天津調研，聽一教師在課堂上將Studies serve for delight, for ornament, and for ability譯作「讀書有嘛用？養性情，增文采，長本事嘛」，譯得通俗透頂，卻很達意。俗語說得好，大俗就是大雅。譯文究竟雅緻與否，一方面固然取決於譯風，另一方面也與譯文的風韻意境有絕大的關系。
附：培根Of Studies原文及三個版本的漢譯
【原文】
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. 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 pruning 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 confuse; 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; that is some books are to be read only in parts; others to be read, but not curiously; and some few to be ready wholly, and with diligence and attention. Some books also may be read by deputy and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things.
Reading makes a full man; conference a ready man; and writing an 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.
Histories make men wise; poets witty; the mathematics subtle; 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 for 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 symini sectores. If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers』 cases. So every defect of the mind may have a special receipt.
Abeunt studia in mores: Studies pass into the character
Symini sectores: dividers of cumin seeds, or hair-splitters
【譯文】
一、王佐良譯：
談讀書
讀書足以怡情，足以傅彩，足以長才。其怡情也，最見於獨處幽居之時；其傅彩也，最見於高談闊論之中；其長才也，最見於處世判事之際。練達之士雖能分別吃力細事或一一判別枝節，然縱觀統籌、全局策劃，則舍好學深思者莫屬。讀書費時過多易惰，文采藻飾太盛則矯，全憑條文斷事乃學究故態。讀書補天然之不足，經驗又補讀書之不足，蓋天生才幹猶如自然花草，讀書然後知如何修剪移接；而書種所示，如不以經驗范之，則又大而無當。
有一技之長鄙讀書，無知者慕讀書，唯明智之士用讀書，然讀書並不以用處告人，用書之智不在書種，而在書外，全憑觀察得之。讀書時不可存心詰難作者，不可盡信書上所言，亦不可只為尋章摘句，而應推敲細思。
書有課淺嘗者，有可吞食者，少數則須咀嚼消化。換言之，有隻須讀其部分者，有隻須大體涉獵者，少數則須全讀，讀時須全神貫注，孜孜不倦。書亦可請人代讀，取其所作摘要，但只限題材較次或價值不高者，否則書經提煉猶如水經蒸餾，淡而五味矣。
讀書使人充實，討論使人機智，筆記使人准確。因此不常做筆記者須記憶特強，不常討論者須天生聰穎，不常讀書者須欺世有術，始能無知而顯有知。
讀史使人明智，讀詩使人靈秀，數學使人周密，科學使人深刻，論理學使人莊重，邏輯修辭之學使人善辨：凡有所學，皆成性格。人之才智但有滯礙，無不可讀適當之書使之順暢，一如身體百病，皆可借相宜之運動除之。滾球利睾腎，射箭利胸肺，慢步利腸胃，騎術利頭腦，諸如此類。如智力不集中，可令讀數學，蓋演算須全神貫注，稍有分散即須重演；如不能辨異，可令讀經院哲學，蓋是輩皆吹毛求疵之人；如不善求同，不善以一物闡證另一物，可令讀律師之案卷。如此頭腦中凡有缺陷，皆有特葯可醫。
二、廖運范譯文
論讀書
讀書能給人樂趣、文雅和能力。人們獨居或退隱的時候，最能體會到讀書的樂趣；談話的時候，最能表現出讀書的文雅；判斷和處理事務的時候，最能發揮由讀書而獲得的能力。那些有實際經驗而沒有學識的人，也許能夠一一實行或判斷某些事物的細微末節，但對於事業的一般指導、籌劃與處理，還是真正有學問的人才能勝任。耗費過多的時間去讀書便是遲滯，過分用學問自炫便是矯揉造作，而全憑學理判斷一切，則是書獃子的癖好。學問能美化人性，經驗又能充實學問。天生的植物需要人工修剪，人類的本性也需要學問誘導，而學問本身又必須以經驗來規范，否則便太迂闊了。
技巧的人輕視學問，淺薄的人驚服學問，聰明的人卻能利用學問。因為學問本身並不曾把它的用途教給人，至於如何去應用它，那是在學問之外、超越學問之上、由觀察而獲得的一種聰明呢！讀書不是為著葯辯駁，也不是要盲目信從，更不是去尋找談話的資料，而是要去權衡和思考。
有些書只需淺嘗，有些書可以狼吞，有些書要細嚼慢咽，漫漫消化。也就是說，有的書只需選讀，有的書只需瀏覽，有的書卻必須全部精讀。有些書不必去讀原本，讀讀它們的節本就夠了，但這僅限於內容不大重要的二流書籍：否則，刪節過的往往就像蒸餾水一樣，淡而無味。
讀書使人淵博，論辨使人機敏，寫作使人精細。如果一個人很少寫作，他就需要有很強的記憶力；如果他很少辯論，就需要有機智；如果他很少讀書，就需要很狡猾，對於自己不懂的事情，假裝知道。
歷史使人聰明，詩歌使人富於想像，數學使人精確，自然哲學使人深刻，倫理學使人莊重，邏輯學和修辭學使人善辯。總之，讀書能陶冶個性。不僅如此，讀書並且可以鏟除一切心理上的障礙，正如適當的運動能夠矯治身體上的某些疾病一般。例如，滾球有益於腎臟；射箭有益於胸肺；散步有益於腸胃；騎馬有益於頭腦等等。因此，假若一個人心神散亂，最好讓他學習數學，因為在演算數學題目的時候，一定得全神貫注，如果注意力稍一分散，就必須得再從頭做起。假若一個人拙於辨別差異，就讓他去請教那些演繹派的大師們，因為他們正是剖析毫發的人。假若一個人心靈遲滯，不能舉一反三，最好讓他去研究律師的案件。所以每一種心理缺陷，都有一種特殊的補救良方。
三、孫有中譯文
論學習
學習可以作為消遣，作為裝點，也可以增進才能。其為消遣之用，主在獨處、歸休之時；為裝點，則在高談闊論之中；為才能，則在明辨是非、深謀遠慮之間；因為專於一技者可以操持甚或判斷一事一物，而唯有博學之士方能縱觀全局，通權達變。
國度沉溺於學習是怠惰；國度炫耀學問是華而不實；食書不化乃書生之大疾。學習可以完善天性，並通過經驗得以完善自身；因為天生之才猶如天然之草木，尚需通過學習加以修整；而紙上學位未免空談，除非由經驗加以約束。
聰穎者鄙視學習，愚魯者羨慕學習，明智者利用學習；學習本身並不教人如何運用；唯有觀察可以帶來超越學習的智慧。
讀書不為爭論長短，不為輕信盲從，也不為高談闊論，而旨在衡情度理。
有些書可以淺嘗輒止，有些書可以生吞，而有少數書應該細嚼慢咽，融會貫通；換言之，有些書可以閱讀，但不必謹小慎微；而有少數書應該悉心通讀，刻苦研習。有些書可以請人代讀，也可以讀其節選；但這只限於那些不夠重要的論述和粗製濫造的書籍；否則，經過提煉的書猶如經過提煉的水一樣，淡而無味。
讀書使人充實，老論使人機智，筆記使人嚴謹；因此，假若一個人很少做筆記，那他需要有超人的記憶；假若他很少討論，那他需要天資聰穎；而假若他很少讀書，那他需要有充分的狡詐掩飾自己的無知。
讀史使人明智，讀詩使人聰穎，算數使人縝密，自然哲學使人深刻，倫理使人莊重，邏輯與修辭使人善辨。
總之，學習造就性格；不盡如此，心智中任何障礙可以通過恰當的學習來疏通。這正如身體尚的疾病可以通過恰當的鍛煉來消除：滾球有益於腰腎，射箭有益於胸肺，慢步有益於腸胃，騎馬有益於大腦，等等。因此，假若有人甚至懶散，那就讓他學習算術，因為在演算中，注意力稍有分散，他就必須從頭做起；假若他的智慧不足以辨別差異，那就讓他學習經院哲學家，因為他們善於吹毛求疵；而假若他不擅處理事務，不能觸類旁通，那就讓他學習律師的案例。因此，心智上的每一種缺陷都可能有專門的葯方。
⑥ 《英文原著賞析》！高手來！
《麥琪的禮物》 Jim and Doller, though they are only the small potatoes who live in the lower classes, they never lost their fervency to their lives and love each other deeply, penury is so insignificant when it is in this warm sentiment. At the Christmas' Eve, they were still thinking about the presents they should give to each other, how romantic! Even though it seemed that these presents is no longer useful, they have been the most costful one in the world, like a sincere love to each other. March is a bright man, the most bright man, because he is a bright man, his presents are also bright presents. How ever our Jim and Doller, they immolated their most precious thins for another unadvisably. But let's say the last word to the current bright people, among all the people who gave presents those two was the most bright. Among all the people who not onil give but also receive, those two was also the most bright. Wherever they are the most bright. They give each other a invaluable thing with their loveness heart. However this invaluable thing, any of the person who always thinks he is the most bright or richest could has it, and couldn't give either. Christmas Day is coming now, dear friends, are ready? "It is not surprising that 'The Gift of the Magi' still enjoys such widespread fame, for in this trite little tale of mutual self-sacrifice between husband and wife, O. Henry crystallized dramatically what the world in all its stored-up wisdom knows to be of fundamental value in ordinary family life. Unselfish love shared, regardless of the attendant difficulties or distractions--this is the idea repeatedly implied as a criterion in his fictional treatment of domestic affairs. If such love is present, life can be a great adventure transcending all drabness; if it is absent, nothing else can take its place....O. Henry wrote few stories of ordinary family life that approach in tenderness and universal appeal the qualities found in 'The Gift of the Magi' by Current-Garcia
記得採納啊
⑦ 需francis bacon的of study的分析或感想或評論，英文的，急！
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 judgement and disposition of business.
For ecpert and execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs, come best form those that are learned. To spend too much time in studies is sloth; to use them too much for ornament, is affectation; to make judgement wholly by their rules, is the humour of a scholar.
They perfect nature, and are perfectec 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 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; 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 also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, 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 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.
Histories make men wise; poets witty; the mathematics subtile; natural philosophy deep; moral grave; logic and rhetoric able to contend. Abeunt studia in morse.
Nay there is no stand or impendiment 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 for 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 the lawyers'cases. So every defectof the mind may have a special receipt.
⑧ 培根《Of Studies》不同翻譯版本的比較 英文版文章
論學，中文版的網上有
⑨ 求培根的of studies經典中文翻譯。
論學習
弗朗西斯·培根
王佐良 譯
讀書足以怡情，足以傅彩，足以長才。其怡情也，最見於獨處幽居之時；其傅彩也，最見於高談闊論之中；其長才也，最見於處世判事之際。
練達之士雖能分別處理細事或一一判別枝節，然縱觀統籌，全局策劃，則舍好學深思者莫屬。讀書費時過多易惰，文采藻飾太盛則矯，全憑條文斷事乃學究故態。
讀書補天然之不足，經驗又補讀書之不足，蓋天生才幹猶如自然花草，讀書然後知如何修剪移接，而書中所示，如不以經驗范之，則又大而無當。
有一技之長者鄙讀書，無知者羨讀書，唯明智之士用讀書，然書並不以用處告人，用書之智不在書中，而在書外，全憑觀察得之。
讀書時不可存心詰難讀者，不可盡信書上所言，亦不可只為尋章摘句，而應推敲細思。
書有可淺嘗者，有可吞食者，少數則須咀嚼消化。換言之，有隻需讀其部分者，有隻須大體涉獵者，少數則須全讀，讀時須全神貫注，孜孜不倦。書亦可請人代讀，取其所作摘要，但只限題材較次或價值不高者，否則書經提煉猶如水經蒸餾，淡而無味。
讀書使人充實，討論使人機智，筆記使人准確。因此不常做筆記者須記憶力特強，不常討論者須天生聰穎，不常讀書者須欺世有術，始能無知而顯有知。
讀史使人明智，讀詩使人靈秀，數學使人周密，科學使人深刻，倫理學使人莊重，邏輯修辭之學使人善辯；凡有所學，皆成性格。
人之才智但有滯礙，無不可讀適當之書使之順暢，一如身體百病，皆可借相宜之運動除之。滾球利睾腎，射箭利胸肺，慢步利腸胃，騎術利頭腦，諸如此類。如智力不集中，可令讀數學，蓋演題需全神貫注，稍有分散即須重演；如不能辯異，可令讀經院哲學，蓋是輩皆吹毛求疵之人；如不善求同，不善以一物闡證另一物，可令讀律師之案卷。如此頭腦中凡有缺陷，皆有特效可醫。
⑩ 求一篇 of studies 讀後感
w 自己找到了~..【文趣欣賞】
Of Studies，是培根年前撰寫的一篇探討讀書問題的散文雜記，亦是英語文學中婦孺皆知的勸學名篇。該文筆力遒勁蒼幽，思想精深悠遠，行文簡潔明快，論述深入淺出，分析桴鼓相應，讀來時若春雨潤物，時若激流漂石，時若清風拂面，時若萬籟俱號，令人似置身莊子《齊物論》所謂之「野馬也，塵埃也，生物之以息相吹也」之境界中。
Of Studies從讀書之功用立論，分析了讀書學習對人生不同凡響的意義。同時人們對讀書學習態度之取向、方法之別異，也直接影響到了學習效果的涇渭兩色。培根以為讀書的功用有三，即Studies serve for delight, for ornament, and for ability。其在人生中的具體體現亦有三，即 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.
在作者看來，人們的經驗與學識，亦直接影響其讀書之取向與效用。具體說來，就是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. 由於方法之不同，學習之效果也將各異。所以培根說，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. 這個說法頗似孟子「僅信書則不如無書」之教誨。
讀書不能全憑經驗判理，而學識亦不可脫離實際獨存。經驗與學識，當是相輔相成的、彼此互補的。在培根看來，這兩方面的積累是人生所不可或缺的知識積淀。所以，They perfect nature and are perfected by experience: for natural abilities are like natural plants, that need pruning by study, and studies themselves do give forth directions too much at large, except they be bounded in by experience.
而對讀書態度之不同，亦決定讀書者獲益之眾寡。常見的現象是，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. 讀書不求學問長進，而是存心吹毛求疵詰難作者，以顯其能。這是另外一種庸人讀書心態。懷著此種心態讀書，焉能從中獲益！所以培根告誡學人，Read not to contradict and confuse; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.
在前蘇聯電影《列寧在1918》中，有這樣一個情節：列寧為了躲避密探的追捕，隱蔽朋友瓦西里家裡。晚上，列寧將瓦西里給他搬來的書分作兩類，並告訴瓦西里哪些書可以枕頭，哪些書應當墊腳。所謂枕頭的書，就是需要認真拜讀、仔細品味、努力思考的佳作。所謂墊腳的書，就是那些文風浮淺、思想輕淺、論述表淺的平庸之作。培根對書的認識與列寧的看法，可謂所見不差。所以他說，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 only in parts; others to be read, but not curiously; and some few to be ready wholly, and with diligence and attention.
讀書的方法，自然涵蓋對所讀之書的選擇和所讀內容的鑒賞這兩個方面。然而，在一定意義上，讀書的方法還包括所謂之「不讀之讀」。「不讀之讀」，即由於種種原因，讀者不直接閱讀有關書本的內容，而是通過閱讀有關評介文章或他人的讀書筆記來了解有關著作的基本思想和內容。這種讀書方式，其實就是現代人士所慣常憑借之學習方法。人們採用這種學習方法，出於種種原因。一則原著闕如，無法直接欣賞，於是便通過閱讀他人的筆記或評介以足心願。二則時間有限，無法一一拜讀，只好尋求便捷途徑了解其大致內容要旨。自然，採用這種讀書方法的，恐怕也有投機之嫌。
然而，對於孜孜以求於學問的莘莘學子而言，此法之運用，必得統籌兼顧，否則必然陷入人雲亦雲的泥沼之中。對此，培根的忠告是：Some books also may be read by deputy and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things.
高爾基說，書籍是人類進步的階梯。對人類來說，書籍是進步的階梯。對於個人來說，書籍，自然，也是進步的階梯。書籍可以提高個人的文化素養、擴展個人的思想境界和發展個人的智慧潛能。所以，培根說Reading makes a full man; conference a ready man; and writing an exact man.讀書者要達到這樣一個收獲頗豐的境界，其前提要律至關重要，那就是所讀之書須是好書佳作。