精選哲理英語散文閱讀
英語散文的發(fā)展歷程十分曲折,散文大家風(fēng)格多變,兼之中英語言個性殊異,若要成功地把英語散文大家的作品翻譯到中文,既須了解英語散文發(fā)展的概況,又須注意保證氣韻邏輯通暢,文氣沛然,才能傳神譯出,曲盡其妙,令漢語讀者獲得相同或相近的審美感受。下面學(xué)習(xí)啦小編為大家?guī)砭x哲理英語散文閱讀，希望大家喜歡!
精選哲理英語散文：論人的天性
Nature is often hidden; sometimes overcome; seldom extinguished. Force maketh nature moreviolent in me return: doctrine and discourse maketh nature less importune: but customonly doth alter and subdue nature. He that seeketh victory over his nature, let him not sethimself too great, nor too small tasks: for the first will make him dejected by often failings; andthe second will make him a small proceeder, though by often prevailings.
天性常常是隱而不露的，有時可以壓伏，而很少能完全熄滅的。壓力之于天性，使它在壓力減退之時更烈于前;但是習(xí)慣卻真能變化氣質(zhì)，約束天性。凡是想征服自己底天性的人，不要給自己設(shè)下過大或過小的工作;因為過大的工作將因為常常失敗的原故而使他灰心;而過小的工作，雖然能使他常常成功，但是將使他成為一個進(jìn)步甚小的人。
And at the first, let him practise with helps, as swimmers do with bladders, or rushes: but aftera time, let him practise with disadvantages, as dancers do with thick shoes. For it breeds greatperfection, if the practice be harder then the use. Where nature is mighty, and therefore thevictory hard, the degrees had need be; first to stay and arrest nature in time; like to him, thatwould say over the four and twenty letters, when he was angry: then to go less in quantity; asif one should, in forbearing wine, come from drinking healths, to a draught at a meal: andlastly, to discontinue altogether. But if a man have the fortitude, and resolution, toenfranchise himself at once, that is the best; optimus ille animi vindex, laedentia pectusvmcula qui rupit, dedoluitque semel.
還有，在起始的時候他應(yīng)當(dāng)用些幫忙的事務(wù)來練習(xí)，就好象學(xué)游泳的人用浮胞和葦筏一樣;但是過了些時候以后，他應(yīng)當(dāng)與困難相搏以為練習(xí)，就好象舞蹈家之穿著厚鞋練習(xí)一樣。因為，假如練習(xí)比實用還難，那么其結(jié)果就更為完美了。凡是天性甚強(qiáng)，因之不容易克服的地方，其克服的工夫就必須如此方可：第一，在時間方面要阻止天性，不要放縱，就好象有的人在生氣的時候默誦24個字母底名字以抑怒氣的一樣;這段工夫做到了，然后在量底方面應(yīng)該減少，就好象要戒酒的人，從引觴互祝減到每餐一飲一樣;最后，才可以完全戒絕，但是假如一個人有那種毅力和決心，能夠一舉而解放自己，那是最好的：最能堅持靈魂底自由的人，就是那掙斷磨胸的鎖鏈，一舉而永免受罪的人。
Neither is the ancient rule amiss, to bend nature as a wand, to a contrary extreme, wherebyto set it right: understanding it, where the contrary extreme is no vice.
還有古人底遺訓(xùn)說應(yīng)當(dāng)把天性屈到相反的另一極端去，好象一根桿杖似的，以便它再反過來的時候可以適中，這句話也是不錯的;不過我們須要明白，此處所謂的另一極端當(dāng)然要不是惡德才行。
Let not a man force a habit upon himself, with perpetual continuance, but with someintermission. For both the pause reinforceth the new onset; and if a man that is not perfectbe ever in practice, he shall as well practise his errors, as his abilities; and induce one habit ofboth: and there is no means to help this, but by seasonable intermissions.
一個人不可強(qiáng)給自己加上一種不斷的繼續(xù)的習(xí)慣，而應(yīng)當(dāng)稍有間歇。因為一則這種休息或間歇可以援助新的嘗試;二則，假如一個德行不完全的人永遠(yuǎn)繼續(xù)練習(xí)的話，他不僅練習(xí)了他底優(yōu)點，連謬誤也一定要練習(xí)了，并且使優(yōu)點與謬誤將同具一種習(xí)慣。這種情形，沒有別的補(bǔ)救之策，除了用合時的間歇和休止。
But let not a man trust his victory over his nature too far, for nature will lay buried a greattime, and yet revive, upon the occasion or temptation. Like as it was with Aesop's damsel,turned from a cat to a woman; who sat very demurely, at the board's end, till a mouse ranbefore her. Therefore let a man either avoid the occasion altogether, or put himself often to it,that he may be little moved with it A man's nature is best perceived in privateness, for there isno affectation; in passion, for that puttefh a man out of his precepts; and in a new case orexperiment, for there custom leaveth him.
但是一個人也不可過于相信他對于自己底天性底勝利，因為天性能夠長期潛伏著，而到有了機(jī)會或誘惑的時候復(fù)活起來。就好象《伊索寓言》中的貓變的女子一樣，她坐在餐桌底一頭，坐得端端正正地，可是有一只小鼠在她面前跑過的時候，她就不如此了。因此一個人應(yīng)當(dāng)或者完全躲避這種機(jī)會，或者常常與這種機(jī)會接觸，以便少被牽動。人底天性在私生活里最易看出，因為在那種生活里是沒有虛飾的;在熱情里也最易看出，因為熱情使人把平日的教訓(xùn)忘了;在一種新的事情或嘗試之中也最易看出，因為在這種情形里是無慣例可援的。
They are happy men, whose natures sort with their vocations; otherwise they may say, multumincola fuit aruma mea, when they converse in those things, they do not affect In studies,whatsoever a man commandeth upon himself, let him set hours for it: but whatsoever isagreeable to his nature, let him take no care for any set times: for his thoughts will fly to it ofthemselves; so as the spaces of other business, or studies, will suffice. A man's nature runseither to herbs, or weeds; therefore let him seasonably water the one, and destroy the other.
凡是天性與職業(yè)適合的人是有福的人;反之，那些從事于他們本不想做的事業(yè)的人，他們可以說：“我底靈魂曾久與天性不合之事物周旋”。在學(xué)問方面，一個人對于與他底天性不合而勉強(qiáng)去學(xué)的學(xué)科，應(yīng)當(dāng)有固定的時間;但是凡是與天性相合的學(xué)科，那就不必有什么規(guī)定的時間;因為他底思想會自己作主，飛到那方面去的;只要別的事情或?qū)W科所剩下來的時間足夠研究這些學(xué)問就行。一個人底天性不長成藥草，就長成莠草;所以他應(yīng)當(dāng)以時灌溉前者而芟除后者。
精選哲理英語散文：論幸運(yùn)
It cannot be denied, but outward accidents conduce much to fortune, favour, opportunity,death of others, occasion fitting virtue. But chiefly, tile mould of a man's fortune is in his ownhands.(Faber quisque fortunae suae; saith the poet )
一方面，幸運(yùn)與偶然性有關(guān)一例如長相漂亮、機(jī)緣湊巧等;但另一方面，人之能否幸運(yùn)又決定于自身。正如古代詩人所說：“人是自身幸福的設(shè)計師。
And the most frequent of external causes is, that the folly of one man is the fortune ofanother. For no man prospers so suddenly, as by others' errors. Serpens nisi serpentermcomederit non fit draco. Overt and apparent virtues bring forth praise; but there be secret andhidden virtues, that bring forth fortune; certain deliveries of a man's self, which have noname. The Spanish name, desemboltura, partly expresseth them: when there be not stonds,nor resdveness in a man's nature; but that the wheels of his mind keep way with the wheels ofhis fortune. For so Livy (after he had described Cato Major, in these words; in ilh viro, tanturnrobur corporis et animi fiit, ut quocwique loco natus esset ,fortunarus sibi facturs videretur)falleth upon that, that he had versatile ingenium Therefore, if a man look sharply, andattentively, he shall see fortune: for though she be blind, yet she is not invisible.
有的時候，一個人的愚蠢恰是另一個人的幸運(yùn)，一方的錯誤恰好促成了另一方的成功。正如諺語所說：“蛇吃蛇，能成龍。”炫耀于外表的才干徒然令人贊羨，而深藏未露的才干則能帶來幸運(yùn)。這需要一種難以言傳的自制力。西班牙人把這叫做“潛能”。一個人具有優(yōu)良的素質(zhì)，能在必要時發(fā)揮這種素質(zhì)從而推動幸運(yùn)的車輪轉(zhuǎn)動，這就叫“潛能”。歷史學(xué)家李維曾這樣形容老加圖說：“他的精神與體力都是那樣優(yōu)美博大，因此無論他出身于什么家庭，都一定可以為自己開辟出一條道路。”因為加圖具有多方面的才能。這話說明，只要對一個人深入觀察，是可以發(fā)現(xiàn)對他是否可以期望幸運(yùn)的。因為幸運(yùn)之神雖然是盲目的，卻并非無形的。
The way of fortune is like the Milken Way in the sky; which is a meeting or knot of a numberof small stars; not seen asunder, but giving light together. So are there a number of little, andscarce discerned virtues, or rather faculties and customs, that make men fortunate.
幸運(yùn)的機(jī)會好像銀河，他們作為個體是不顯眼的，但作為整體卻光輝燦爛。同樣，一個人若具備許多細(xì)小的優(yōu)良素質(zhì)，最終都可能成為帶來幸運(yùn)的機(jī)會。
The Italians note some of them, such as a man would little think. When they speak of one thatcannot do amiss, they will throw in, into his other conditions, that he hath poco di motto. Andcertainly, there be not two more fortunate properties; than to have a little of the fool; and nottoo much of the honest. Therefore, extreme lovers of their country, or masters, were neverfortunate, neither can they be. For when a man placeth his thoughts without himself, he goethnot his own way. An hasty fortune maketh an enterpriser, and remover (the French hath itbetter, entrepreneur, or remuamt), but the exercised fortune maketh the able man. Fortuneis to be honoured, and respected, and it be but for her daughters, Confidence, and Reputation.For those two felicity hreedeth: the first within a man's self; the latter, in others towards him.
意大利人在談?wù)摼鞯娜藭r，除了夸贊他別的優(yōu)點，有時會說表面上帶一點“傻氣”。是的，有一點傻氣，但并不是呆氣，再沒有比這對人的更幸運(yùn)的了。然而迷信愚妄的人是不會幸運(yùn)的。他們把思考權(quán)交付給了他人，就不會走自己的路了。意外的幸運(yùn)會使人冒失、狂妄，然而經(jīng)過磨練的幸運(yùn)卻使人成為偉器。幸運(yùn)是令人尊敬的，至少這是為了他的兩個女兒一一位叫自信，位叫名譽(yù)。他們都是幸運(yùn)所產(chǎn)生的。前者產(chǎn)生于人良身的心中，后者產(chǎn)生于他人的心中。
All wise men, to decline me envy of their own virtues, use to ascribe them to providence andfortune; for so they may the better assume them: and besides, it is greatness in a man, to bethe care of me higher powers. So Caesar said to me pilot in the tempest, Caesarem portas,etfortunam ene. So Sulla chose the name of Felix, and not of Magnus. And it hath been noted,that those that ascribe openly too much to their own wisdom, and policy, end unfortunate. Itis written, that
古代的智者，為避免招人嫉恨，很少對自己的幸運(yùn)進(jìn)行夸耀，他們把一切歸功于“神”。事實上，也只有偉大人物才能得到神的護(hù)佑。凱撒對大風(fēng)浪中的水手說：“鎮(zhèn)靜，有凱撒坐在你的船上!”而蘇拉則不敢自稱為“偉大”，只稱自己為“有幸的”。從歷史可以看到，凡把成功完全歸于自己的人，常常得到不幸的終局。
Timotheus the Athenian, after he had, in the account he gave to the state of his government,often interlaced this speech, 'and in mis fortune had no part', never prospered in anything heundertook afterwards. Certainly, mere be, whose fortunes are like Homer's verses, that have aslide, and easiness, more than the verses of other poets: as Plutarch sailh of Timoleon'sfortune, in respect of that of Agesilaus, or Epaminondas. And that this should be, no doubt it ismuch in a man's self.
例如，雅典人泰摩索斯總把他在政治上的成就說成：“這決非幸運(yùn)所賜，而是因為本人高明。”結(jié)果他以后再做什么事卻很少成功了。世間確有一些人，他們的幸運(yùn)，流暢得有如荷馬的詩句。例如普魯塔克就曾把泰摩列昂的好運(yùn)氣與阿蓋西勞斯和埃帕米農(nóng)達(dá)的運(yùn)氣相對比但這種幸運(yùn)成功的果實，最終也還要到他們的德性中去找原因呵!
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