智慧书

序号 标题 中文 英文
249249249.不要在生命即将终止时才开始人生
有些人在最初什么也不干,然后再努力,直弄得筋疲力尽。应先做最重要的事,以后如果有时间,再照料那些附带的事。有些人只想成功却不想奋斗。有些人先学会做最尤关紧要的事,而把那些能带来名誉和益处的事推迟到晚年才做。有些人刚刚有了点财富就变得自负起来。无论求知与生活,重要的在于方法。
249 Never begin Life with what should end it.
Many take their amusement at the beginning, putting off anxiety to the end; but the essential should come first and accessories afterwards if there is room. Others wish to triumph before they have fought. Others again begin with learning things of little consequence and leave studies that would bring them fame and gain to the end of life. Another is just about to make his fortune when he disappears from the scene. Method is essential for knowledge and for life.
250250250.何时应该反向推理
何时应该反向推理?当别人怀着恶意与我们说话的时候。有些人把一切都颠倒过来:"是"说成"不是","不是"说成"是"。如果他们批评某事,就表明他们心里对此事评价很高。他们由于妒忌此事并非出于己手,就试图贬低它在别人眼中的价值。井非所有的赞扬都是实事求是的。有的人因不想称赞好的就赞扬坏的。如果有人觉得谁都不坏,那他实际上就是觉得谁都不好。
250 When to change the Conversation.
When they talk scandal. With some all goes contrariwise: their No is Yes, and their Yes, No. If they speak ill of a thing, it is the highest praise. For what they want for themselves they depreciate to others. To praise a thing is not always to speak well of it, for some, to avoid praising what’s good, praise what’s bad, and nothing is good for him for whom nothing is bad.
251251251.善于运用人的手段
要善于用人道宛如神道不存在,善于体察神道宛若人道不存在。一位大师①曾如是劝告人们,对此当意会,然无需评论。
①耶稣会创始人罗耀拉(saint lgnatius of Loyola,1491一1556)。
251 Use human Means as if there were no divine ones, and divine as if there were no human ones.
A masterly rule: it needs no comment.
252252252.别完全为他人而活,也别完全为自己而活
这是有点庸俗的专横。如果你想完全为了自己,就会想把一切都据为己有。这种人不知道如何付出哪怕是一点点东西,或是放弃哪怕是一点点舒适的生活。他们从不能赢得别人的好感。他们信任自己的财富,并由此而有一种虚妄的安全感。有时不妨为别人考虑,其好处在于别人也会为你考虑。若担任公职,你一定要做一名公仆。正如一位老妇人对哈德良①所说的:要么承担起这个重担,要么让位不干。然而有些人完全为别人活着,因为事情做过了头总是导致愚蠢,他们甚至没有一个小时是属于自己的,完完全全把自己奉献给了别人。在理解问题上也是这样。有些人对别人的事无所不知,而对自己却一无所知。如果你很明智。就会明白人们向你请教时不是为了你,而是为了他们自己。他们所感兴趣的是你能为他们做些什么。①哈德良(Hadrian,76一138):罗马皇帝,117一138在位。
252 Neither belong entirely to Yourself nor entirely to Others.
Both are mean forms of tyranny. To desire to be all for oneself is the same as desiring to have all for oneself. Such persons will not yield a jot or lose a tittle of their comfort. They are rarely beholden, lean on their own luck, and their crutch generally breaks. It is convenient at times to belong to others, that others may belong to us. And he that holds public office is no more nor less than a public slave, or let a man give up both berth and burthen, as the old woman said to Hadrian. On the other hand, others are all for others, which is folly, that always flies to extremes, in this case in a most unfortunate manner. No day, no hour, is their own, but they have so much too much of others that they may be called the slaves of all. This applies even to knowledge, where a man may know everything for others and nothing for himself. A shrewd man knows that others when they seek him do not seek him, but their advantage in him and by him.
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