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人性的高尚与卑劣

医学英语版版主 · 最后编辑于 04-22 · IP 江苏江苏
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不是我翻译的

Of the MiDdLE STATION Of LIFE.

HERE are certain sects, which secretly form themselves in the learned world, as well as factions in the political; and though sometimes they come not to an open rupture, they give a different turn to the ways of thinking of those who have taken part on either side. The most remarkable of this kind are the sects,founded on the different sentiments with regard to the dignity of buman nature; which is a point that seems to have divided philosophers and poets, as well as divines, from the beginning of the world to this day. Some exalt our species to the skies, and represent man as a kind of human demigod, who derives his origin from heaven, and retains evident marks of his lineage and descent.Others insist upon the blind sides of human nature, and can discover nothing, except vanity, in which man surpasses the other animals, whom he affects so much to despise. If an author possess the talent of rhetoric and declamation,he commonly takes part with the former: If his turn lie towards irony and ridicule, he naturally throws himselfinto the other extreme.

人性的高尚与卑劣

学界如政界,流派纷呈,各立门户。虽然各个学派之间未必正面交锋,但他们的思想方向仍然影响着各自阵营的追随者。其中,最引人注目的便是关于“人性的高尚与卑劣”的争论。从古至今,此问题始终分裂着哲学家、诗人乃至神学家,未曾停歇。有些人将人类拔高至神圣之境,视其为半神,源自天界,血统高贵,迹象昭然。也有人专注于人性的阴暗面,认定人类除了虚荣一无所有,甚至较之人类所鄙视的动物,虚荣心甚至更为突出。倘若某位作者擅长修辞与雄辩,他多半倾向前者;若他偏爱讽刺与嘲弄,则往往投身后者。

I am far from thinking, that all those, who have depreciated our species, have been enemies to virtue, and have exposed the frailties of their fellow creatures with any bad intention. On the contrary, I am sensible that a delicate sense of morals, especially when attended with a splenetic temper, is apt to give a man a disgust of the world, and to make him consider the common course of human affairs with too much indignation. I must,however, be of opinion, that the sentiments of those, who are inclined to think favourably of mankind, are more advantageous to virtue, than the contrary principles, which give us a mean opinion of our nature. When a man is prepossessed with a high notion of his rank and character in the creation, he will naturally endeavour to act up to it, and will scorn to do a base or vicious action, which might sink him below that figure which he makes in his own imagination. Accordingly we find, that all our polite and fashionable moralists insist upon this topic, and endeavour torepresent vice as unworthy of man, as well as odious in itself.

然而,我并不认为那些贬低人性的人就是道德的敌人,也不认为他们揭露人类弱点是出于恶意。事实上,敏锐的道德感,尤其是伴随个人的忧郁气质时,容易使人对世事生厌,进而以过度愤世嫉俗的眼光看待人类社会。然而,我仍坚信,那些倾向于积极评价人性的人,他们的观点比贬低人性的论调更有助于道德的培养。当一个人坚信自身的尊贵地位,他便会努力使自身言行相符,不愿因卑劣或恶行而有损形象。因此,所有绅士与道德家都强调这一点,竭力论证罪恶可憎,不配为人所有。

We find few disputes, that are not founded on some ambiguity in the expression; and I am persuaded, that the present dispute, concerning the dignity or meanness of human nature, is not more exempt from it than any other. It may, therefore, be worth while to consider, what is real, and what is only verbal, in this controversy.

世间争论,鲜有不含歧义者,关于人性尊卑的讨论亦不例外。因此,我们应当深思,在这场争论中,哪些内容是真实的分歧,哪些只是语言上的分歧。

Ofthe MiddLE STATION Of LIFE.

THE Moral of the following Fable will easily discover itself,without my explaining it. One Rivulet meeting another,with whom he had been long united in strictest Amity, with noisy Haughtiness and Disdain thus bespoke him, “What, Brother! Still in the same State! Still low and creeping! Are you not asham'd,when you behold me, who, tho’ lately in a like Condition with you, am now become a great River, and shall shortly be able to rival the Danube or the Rhine, provided those friendly Rains continue, which have favour'd my Banks, but neglected yours.”Very true, replies the humble Rivulet;“You are now, indeed,swoln to great Size: But methinks you are become, withal,somewhat turbulent and muddy. I am contented with my low Condition and my Purity.”

生活中的居中之位

 

以下寓言的寓意不言自明,无需我多作解释。

一条溪流遇见了另一条曾与其亲密相连的溪流,便傲慢而轻蔑地说道:“兄弟,你竟然像之前一样,流得还是那么慢,难道你不觉羞耻吗?看看我,虽然之前境遇和你相同,但如今我已成为浩荡大河。如果那些眷顾我的甘霖继续降临,不久我便可比肩多瑙河与莱茵河。而你,只会被慢慢遗忘。”那条谦逊的溪流答道:“你如今的确已壮大成河,但依我看,你已变得混浊且激荡不安。我自甘低微,但保全了自身的澄澈。”

INsteAD of commenting upon this Fable, I shall take Occasion, from it, to compare the different Stations of Life, and to perswade such of my Readers as are plac'd in the Middle Station to be satisfy'd with it, as the most eligible of all others.These form the most numerous Rank of Men, that can be suppos'd susceptible of Philosophy; and therefore, all Discourses of Morality ought principally to be address'd to them. The Great are too much immers'd in Pleasure; and the Poor too much occupy'd in providing for the Necessities of Life, to hearken to the calm Voice of Reason. The Middle Station, as it is most happy in many Respects, so particularly in this, that a Man, plac'd in it,can, with the greatest Leisure, consider his own Happiness, and reap a new Enjoyment, from comparing his Situation with that of Persons above or below him.

我无意对这则寓言作冗长评述,而愿借此机会探讨不同的人生境遇,并劝慰那些在生活中处于居中之位的读者珍视自身境遇,因为这是他们最好的选择。中等阶层是最庞大的群体,也是最具哲思的群体,因此尤其应针对他们进行道德训诫。富者多沉湎于享乐,贫者终日为生计奔波,因此他们都难以接受训诫。中等阶层最可贵之处在于,他们能以最大限度的闲暇,静思自身的幸福,并通过与上下阶层的比较,体悟生活的真趣。

AGur's Prayer is sufficiently noted. Two Things have I requir'd of thee, deny me them not before I die, Remove far from me Vanity and Lies;Give me neither Poverty nor Riches, feed me with Food convenient for me:Lest I be full and deny thee, and say, Who is the Lord? Or lest I be poor, and steal, and take the Name of my G0D in vain. The middle Station is here justly recommended, as affording the fullest Security for Virtue; and I may also add, that it gives Opportunity for the most ample Exercise of it, and furnishes Employment for every good Quality, which we can possibly be possest of. Those, who are plac'd among the lower Rank of Men, have little Opportunity of exerting any other Virtue, besides those of Patience, Resignation,Industry and Integrity. Those, who are advanc'd into the higher Stations, have full Employment for their Generosity, Humanity,Affability and Charity. When a Man lyes betwixt these two Extremes, he can exert the former Virtues towards his Superiors,and the latter towards his Inferiors. Every moral Quality, which the human Soul is susceptible of, may have its Turn, and be called up to Action: And a Man may, after this Manner, be much more certain of his Progress in Virtue, than where his good Qualities lye dormant, and without Employment.

阿古珥的祈祷早已广为人知:“我向你求两件事,在我未死之前,求你不予拒绝:求你使虚妄与谎言远离我;也求你既不使我贫困,亦不使我富足,只赐予我适量的饮食。恐怕我吃饱了便否认你,说:‘耶和华是谁?’又恐怕我贫困至极,便行窃盗,以致亵渎我神的名。”此处就推崇了居中之位,因为它最能维持道德的稳固。我还想补充一点,它不仅提供了最安稳的道德保障,同时也给予人最充分的机会去践行美德,使所有的优良品质皆得以施展。身处社会底层的人所能践行的德行多局限于忍耐、顺服、勤勉与正直;而身居高位的人则多施展慷慨、仁爱、谦和与慈善。然而,若有人立于此二者之间,便可对尊者践行前者之德,对卑者施展后者之善。人性中所有可贵的品格,都能在居中之位得以轮番展现,并付诸实践。如此一来,人不仅能于道德修养上稳步精进,更能使自身美德不至沉寂,而得以时刻运用,臻于完善。

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