前几天应邀给朋友们谈了谈培根Of Studies一文的汉语翻译问题。现将部分讲稿发布于此，请砭正。
【文趣欣赏】
Of Studies，是培根400年前撰写的一篇探讨读书问题的散文杂记，亦是英语文学中妇孺皆知的劝学名篇。该文笔力遒劲苍幽，思想精深悠远，行文简洁明快，论述深入浅出，分析桴鼓相应，读来时若春雨润物，时若激流漂石，时若清风拂面，时若万籁俱号，令人似置身庄子《齐物论》所谓之“野马也，尘埃也，生物之以息相吹也”之境界中。
Of Studies从读书之功用立论，分析了读书学习对人生不同凡响的意义。同时人们对读书学习态度之取向、方法之别异，也直接影响到了学习效果的泾渭两色。培根以为读书的功用有三，即Studies serve for delight, for ornament, and for ability。其在人生中的具体体现亦有三，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.
在作者看来，人们的经验与学识，亦直接影响其读书之取向与效用。具体说来，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. 由于方法之不同，学习之效果也将各异。所以培根说，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. 这个说法颇似孟子“仅信书则不如无书”之教诲。
读书不能全凭经验判理，而学识亦不可脱离实际独存。经验与学识，当是相辅相成的、彼此互补的。在培根看来，这两方面的积累是人生所不可或缺的知识积淀。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.
而对读书态度之不同，亦决定读书者获益之众寡。常见的现象是，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. 读书不求学问长进，而是存心吹毛求疵诘难作者，以显其能。这是另外一种庸人读书心态。怀着此种心态读书，焉能从中获益！所以培根告诫学人，Read not to contradict and confuse; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.
在前苏联电影《列宁在1918》中，有这样一个情节：列宁为了躲避密探的追捕，隐蔽朋友瓦西里家里。晚上，列宁将瓦西里给他搬来的书分作两类，并告诉瓦西里哪些书可以枕头，哪些书应当垫脚。所谓枕头的书，就是需要认真拜读、仔细品味、努力思考的佳作。所谓垫脚的书，就是那些文风浮浅、思想轻浅、论述表浅的平庸之作。培根对书的认识与列宁的看法，可谓所见不差。所以他说，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.
读书的方法，自然涵盖对所读之书的选择和所读内容的鉴赏这两个方面。然而，在一定意义上，读书的方法还包括所谓之“不读之读”。“不读之读”，即由于种种原因，读者不直接阅读有关书本的内容，而是通过阅读有关评介文章或他人的读书笔记来了解有关著作的基本思想和内容。这种读书方式，其实就是现代人士所惯常凭借之学习方法。人们采用这种学习方法，出于种种原因。一则原著阙如，无法直接欣赏，于是便通过阅读他人的笔记或评介以足心愿。二则时间有限，无法一一拜读，只好寻求便捷途径了解其大致内容要旨。自然，采用这种读书方法的，恐怕也有投机之嫌。
然而，对于孜孜以求于学问的莘莘学子而言，此法之运用，必得统筹兼顾，否则必然陷入人云亦云的泥沼之中。对此，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.
高尔基说，书籍是人类进步的阶梯。对人类来说，书籍是进步的阶梯。对于个人来说，书籍，自然，也是进步的阶梯。书籍可以提高个人的文化素养、扩展个人的思想境界和发展个人的智慧潜能。所以，培根说Reading makes a full man; conference a ready man; and writing an exact man.读书者要达到这样一个收获颇丰的境界，其前提要律至关重要，那就是所读之书须是好书佳作。
懒于读书之人，想谋求进取，恐怕只能求实于梦中，绝难得益于现实。诚如培根所言： 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.
鲁迅先生说，读书须杂，各方知识均须具备。因此倡导“随便翻翻”的学风，意在督促学人拓展视野，深化知识结构。中国古人所谓之“饱学之士”，所强调的就是广学博识的学风。对此，《颜氏家训》中说，“观天下书未遍，不得妄下雌黄”。读书过专，眼界受限。所以前人有“读万卷书，行万里路”之教，所强调的亦是博学多识的为学思想。这一点，培根也有同感。所以他说，Histories make men wise; poets witty; the mathematics subtle; natural philosophy deep; moral grave; logic and rhetoric able to contend.
中国是一个文明古国，重教兴学历来被视为立国之本。而读书学习，则更被历代先贤提升到“诚意”、“正心”、“修身”、“齐家”、“治国”、“安帮”、“平天下”的历史高度予以普及推广。而关于如何读书学习的问题，始终是中国古代诸子百家学说所关注的核心问题之一。《礼记》、《中庸》、《大学》、《论语》、《孟子》、《荀子》，这些“经”中之经、“典”中之典的论述，自不待言。就是普通学人的札记和笔记中，也不乏精深见解。宋人叶适在他那著名的“四无益”中说：
读书不知接统序，虽多无益也；
为文不能关教事，虽工无益也；
笃行不合于大义，虽仁无益也；
立志不存于忧世，虽高无益也。
将读书与中华文化的发扬广大融为一体，可谓立意高矣。
宋代大儒朱熹对读书也有诸多独到见解。在其门人编辑的《朱子语类》一书中，收录了许多朱氏教导学子的箴言。如关于读书的方法，朱氏说：
看文字，须是如猛将用兵，直是鏖战一阵；如酷吏治狱，直是推勘到底，决是不恕他，方得。
把读书比作猛将作战，强调的是读书要集中精力，不可浅尝辄止。又将读书比作酷吏审案，必得弄个水落石出，不可似是而非。此言可谓讲得形象而深刻。
荀子对读书学习，至为重视。他特别提倡循序渐进、日积月累的读书方法。他说：
积土成山，风雨兴焉；积水成渊，蛟龙生焉；积善成德，则神明自得，圣心备焉。故不积跬步，无以至千里；不积小流，无疑成江河。
荀子以比喻之法，说明了读书须积少成多的道理，浅显易懂，发人深省。中国古人在辩论是非问题时，喜用比喻以名其理。这个方法也常被用来说明读书的道理。如汉人刘向在《说苑》中谈到读书时说：
少而好学，如日出之阳；壮而好学，如日中之光；老而好学，如秉烛之明，孰与昧行乎？
意思是说，少时读书，若旭日东升，朦胧固然，心却纯笃；中年读书，若日近午时，思虑精熟，见解周详；老时读书，若烛光荧荧，精力不济，但到底比摸黑行走安好许多。说明书可受益一生，虽少、中、老时读书感受不同，但均可导引人生历程。
将中国古代圣贤关于读书的论述与培根的感想加以比较，从中可以看到中西方关于读书问题的重视，可谓同一。但对读书的方法与作用，却各有见解。而相比较而言，培根关于读书的见解，多少带有资本主义与生俱来的实用性和现实性。而中国古代先贤对于读书学习的认识，则多从治国安邦的高度出发予以发挥。若用一句话来形容中国古人关于读书学习的看法，那就是“为往圣继绝学，为万世开太平”！
【翻译欣赏】
培根的Of Studies一文，写于四百年前。在今天的英国，此文当属古典文论，其用语不仅典雅，而且古奥，甚至玄秘。四百年前的语言，既便是当时通俗透顶的平民口语，在今人听来，亦充满“古色古香”之感。对于如此古典之作，翻译时我们究竟该采取何种风格呢？是译古如古，还是化古为今呢？对此，我们既要考虑到信息传播的需要，也不能完全忽律历史发展的实际。正如美国翻译家尤金·奈达在其译论中所说的那样：“在翻译古老的《圣经》时，我们不能也不应该使译文听起来好像是临近城镇上十年前发生的事情，因为《圣经》所涉及的历史环境至关重要，我们不能使法利赛人和撒都该人脱胎换骨变成现代宗教的派别。”
奈达之论，听起来颇有些道理。但我们在理解和翻译古典文献时，也要注意另外一个倾向，即以为古典文献中的文字必是字字珠玑，句句箴言。事实当然并非如此。其实一些今天看来颇为古奥典雅的古语，在当时很可能只是俗言口语而已。
这就如同我们今天读《史记》一样，看到《陈涉世家》中的“苟富贵，无相忘”时，便禁不住必恭必敬起来，用鲁迅先生的话来说，那简直要“吓得我们只好磕头佩服”。然而，这句“吓人”的经典名言却并非出自上古圣王的金口，亦非源自文人墨客的高论，而是当时与陈胜一起为人耕种的穷困百姓所说的话，也可看作是大秦帝国时期百姓的口头用语。而广为仁人志士所推崇备至的陈胜心语“燕雀安知鸿鹄之志”，也不过是当时一陈姓打工仔的信口之叹而已。但今天，这些当年的百姓口头之禅，已经变成了警句名言，连最富盛名的“文坛泰斗”们恐怕也要自愧弗如。
培根是四百年前英国的哲人名士，学富五车，文震朝野，其散论札记当时亦属上乘之作。在四百多年来的英国文学史上，培根的文论以其思想精深、艺术精湛和文学精绝而风骚独领。其在英国文学与思想界之影响，颇似唐宋八大家之在中国，历久弥新。翻译这样的经典文论时，究竟应该采取何种风格呢？用下里巴人式的通俗时语还是用阳春白雪般的古典雅言呢？从时下流行的几个译本来看，有精雕细诼的典雅之译，亦有平铺直白的通俗之译，更有文白夹杂的多发并举之作。
在这些译作中，王佐良教授的古典式翻译，无疑，是影响最大的、传播最广的，且最为译界和读者称道和推崇的成功力作。其译作中的一些经典句子，在学界几乎耳熟能详，为人津津乐道。如将Studies serve for delight, for ornament, and for ability译作“读书足以怡情，足以傅彩，足以长才”，可谓译得出神入化，形神兼备，相映成趣。
英语词组serve for的词典解释之意为“起作用”、“被用作”。译作“足以”，可谓常中见异。且“足以怡情，足以傅彩，足以长才”排比并举，环环相扣，结构层层递进，读来铿锵有力。可谓将汉语语言结构精简、语义精深、意境精妙的特点发挥到了极致。
这样的译式在王教授的这篇译文中，比比皆是。如将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译作“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”。再如将Histories make men wise; poets witty; the mathematics subtle; natural philosophy deep; moral grave; logic and rhetoric able to contend.译作“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辨”。如此之译，既“依实”（尊重原文实际内涵）又“出华”（在语义和语境上比原文更精深，更精妙，更精彩）。
再看看其他较为通俗的译本，其文趣旨意则大为黯然。如寥译将Studies serve for delight, for ornament, and for ability译作“读书能给人乐趣、文雅和能力”，意思虽然明了，但文趣却大为逊色。仔细推敲，译文的词语搭配亦颇有瑕疵。读书“给”人“兴趣”，勉强还算通达。但读书“给”人“文雅”，则不免佶屈聱牙。而读书“给”人“能力”，听来已属洋化汉语了。
古典文论若能以古典方式予以翻译，当属佳作。但翻译却可能完全脱离时代发展。在绝大多数中文读者不谙熟中国古典文化的今天，将西方古典文论以通俗语言加以翻译，当然有助于读者更好地理解和学习，也是大部分译者的选项，也有不少的上乘之作。而且只要驾驭得当，通俗文字也完全可以传达古典文论之意趣要旨。
曾见一学人将培根的Of Studies开篇的Studies serve for delight, for ornament, and for ability译作“读书的作用有三，一为陶冶性情，二为攀附风雅，三为增长才干”。与王教授的古典译风相比，这个译文自然较为通俗，而且达意效果还算尚佳，只是将ornament译作“攀附风雅”，似乎有点发挥太过。
某年在天津调研，听一教师在课堂上将Studies serve for delight, for ornament, and for ability译作“读书有嘛用？养性情，增文采，长本事嘛”，译得通俗透顶，却很达意。俗语说得好，大俗就是大雅。译文究竟雅致与否，一方面固然取决于译风，另一方面也与译文的风韵意境有绝大的关系。
附：培根Of Studies原文及三个版本的汉译
【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
【译文】
一、王佐良译：
谈读书
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。练达之士虽能分别吃力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；而书种所示，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，用书之智不在书种，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。
书有课浅尝者，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辨：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。
二、廖运范译文
论读书
读书能给人乐趣、文雅和能力。人们独居或退隐的时候，最能体会到读书的乐趣；谈话的时候，最能表现出读书的文雅；判断和处理事务的时候，最能发挥由读书而获得的能力。那些有实际经验而没有学识的人，也许能够一一实行或判断某些事物的细微末节，但对于事业的一般指导、筹划与处理，还是真正有学问的人才能胜任。耗费过多的时间去读书便是迟滞，过分用学问自炫便是矫揉造作，而全凭学理判断一切，则是书呆子的癖好。学问能美化人性，经验又能充实学问。天生的植物需要人工修剪，人类的本性也需要学问诱导，而学问本身又必须以经验来规范，否则便太迂阔了。
技巧的人轻视学问，浅薄的人惊服学问，聪明的人却能利用学问。因为学问本身并不曾把它的用途教给人，至于如何去应用它，那是在学问之外、超越学问之上、由观察而获得的一种聪明呢！读书不是为着药辩驳，也不是要盲目信从，更不是去寻找谈话的资料，而是要去权衡和思考。
有些书只需浅尝，有些书可以狼吞，有些书要细嚼慢咽，漫漫消化。也就是说，有的书只需选读，有的书只需浏览，有的书却必须全部精读。有些书不必去读原本，读读它们的节本就够了，但这仅限于内容不大重要的二流书籍：否则，删节过的往往就像蒸馏水一样，淡而无味。
读书使人渊博，论辨使人机敏，写作使人精细。如果一个人很少写作，他就需要有很强的记忆力；如果他很少辩论，就需要有机智；如果他很少读书，就需要很狡猾，对于自己不懂的事情，假装知道。
历史使人聪明，诗歌使人富于想象，数学使人精确，自然哲学使人深刻，伦理学使人庄重，逻辑学和修辞学使人善辩。总之，读书能陶冶个性。不仅如此，读书并且可以铲除一切心理上的障碍，正如适当的运动能够矫治身体上的某些疾病一般。例如，滚球有益于肾脏；射箭有益于胸肺；散步有益于肠胃；骑马有益于头脑等等。因此，假若一个人心神散乱，最好让他学习数学，因为在演算数学题目的时候，一定得全神贯注，如果注意力稍一分散，就必须得再从头做起。假若一个人拙于辨别差异，就让他去请教那些演绎派的大师们，因为他们正是剖析毫发的人。假若一个人心灵迟滞，不能举一反三，最好让他去研究律师的案件。所以每一种心理缺陷，都有一种特殊的补救良方。
三、孙有中译文
论学习
学习可以作为消遣，作为装点，也可以增进才能。其为消遣之用，主在独处、归休之时；为装点，则在高谈阔论之中；为才能，则在明辨是非、深谋远虑之间；因为专于一技者可以操持甚或判断一事一物，而唯有博学之士方能纵观全局，通权达变。
国度沉溺于学习是怠惰；国度炫耀学问是华而不实；食书不化乃书生之大疾。学习可以完善天性，并通过经验得以完善自身；因为天生之才犹如天然之草木，尚需通过学习加以修整；而纸上学位未免空谈，除非由经验加以约束。
聪颖者鄙视学习，愚鲁者羡慕学习，明智者利用学习；学习本身并不教人如何运用；唯有观察可以带来超越学习的智慧。
读书不为争论长短，不为轻信盲从，也不为高谈阔论，而旨在衡情度理。
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；换言之，有些书可以阅读，但不必谨小慎微；而有少数书应该悉心通读，刻苦研习。有些书可以请人代读，也可以读其节选；但这只限于那些不够重要的论述和粗制滥造的书籍；否则，经过提炼的书犹如经过提炼的水一样，淡而无味。
读书使人充实，老论使人机智，笔记使人严谨；因此，假若一个人很少做笔记，那他需要有超人的记忆；假若他很少讨论，那他需要天资聪颖；而假若他很少读书，那他需要有充分的狡诈掩饰自己的无知。
读史使人明智，读诗使人聪颖，算数使人缜密，自然哲学使人深刻，伦理使人庄重，逻辑与修辞使人善辨。
总之，学习造就性格；不尽如此，心智中任何障碍可以通过恰当的学习来疏通。这正如身体尚的疾病可以通过恰当的锻炼来消除：滚球有益于腰肾，射箭有益于胸肺，慢步有益于肠胃，骑马有益于大脑，等等。因此，假若有人甚至懒散，那就让他学习算术，因为在演算中，注意力稍有分散，他就必须从头做起；假若他的智慧不足以辨别差异，那就让他学习经院哲学家，因为他们善于吹毛求疵；而假若他不擅处理事务，不能触类旁通，那就让他学习律师的案例。因此，心智上的每一种缺陷都可能有专门的药方。
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
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