经典散文背诵

经典散文背诵内容摘要：

rence 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 subtitle。 natural philosophy deep。 moral grave。 logic and rhetoric able to contend. Abeunt studia in mores. Nay, there is no stand 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 man39。 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 sectors. If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers39。 cases. So every defect of the mind, may have a special receipt 论读书 弗兰西斯培根 读书足以怡情，足以博彩，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。 练达之士虽能分别处理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；而书中所示，如不以经验范之，则又大而无当。 有一技之长者鄙读书，无知者羡读书，唯明智之士用读书，然书并不以用处告人，用书之智不在书中，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。 书有可浅尝者，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、淡而无味矣。 读书使人充实，讨论使人机智，笔记使人准确。 因此不常作笔记者须记忆特强，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，伦理学使人庄重，逻辑修辞之学使人善辩：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，盖演题须全神贯注，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。 （王佐良先生译） 作者介绍 :弗兰西斯培根（ Francis Bacon ， 1561— 1626）是英国哲学家和科学家。 英语经典散文 6 On Motes and Beams By William Somerset Maugham It is curious that our own offenses should seem so much less heinous than the offenses of others. I suppose the reason is that we know all the circumstances that have occasioned them and so manage to excuse in ourselves what we cannot excuse in others. We turn our attention away from our own defects, and when we are forced by untoward events to consider them, find it easy to condone them. For all I know we are right to do this。 they are part of us and we must accept the good and bad in ourselves together. But when we e to judge others, it is not by ourselves as we really are that we judge them, but by an image that we have formed of ourselves from which we have left our everything that offends our vanity or would discredit us in the eyes of the world. To take a trivial instance: how scornful we are when we catch someone out telling a lie。 but who can say that he has never told not one, but a hundred? There is not much to choose between men. They are all a hotchpotch of greatness and littleness, of virtue and vice, of nobility and baseness. Some have more strength of character, or more opportunity, and so in one direction or another give their instincts freer play, but potentially they are the same. For my part, I do not think I am any better or any worse than most people, but I know that if I set down every action in my life and every thought that has crossed my mind, the world would consider me a monster of depravity. The knowledge that these reveries are mon to all men should inspire one with tolerance to oneself as well as to others. It is well also if they enable us to look upon our felllows, even the most eminent and respectable, with humor, and if they lead us to take ourselves not too seriously. 微尘与栋梁 威廉 萨默塞特 毛姆 (英国 ) 令人好奇的是，与他人的过失相比，我们自己的过失往往不是那么的可憎。 我想，原因是我们了解一切导致过失出现的情况，因而，能够想法原谅自己犯了一些不容许他人犯的过错。 我们不关注自己的缺点，即使身陷困境，不得不正视它们时，我们也会很容易就宽恕自己。 据我所知，我们这样做是正确的。 缺点是我们自己的一部分，我们必须接纳自己的好与坏。 但当我们评判别人时，情况就不一样了。 我们不是通过真正的自我而是用另外一种自我形象来判断，完全摒除了在任何人眼中，会伤害到自己的虚荣或者体面的事物。 举一个小例子：当觉察到别人说谎时，我们是多么地不屑啊。 但是有谁可以说自己从未说过谎。 可能还不止一百次呢。 人与人之间没什么大的区别。 他们皆是伟大与渺小，善良与邪恶，高贵与低贱的混合体。 有些人性格比较坚毅，机会也较多，因此在这个或者那个方向上，更能自由地发挥自己的天资，但是人类潜质都 是同样的。 至于我自己，我不认为自己会比多数人更好或更差，但是我知道，如果我记下我生命中每一个行动和每一个掠过我心头的想法的话，世人将会把我看成一个邪恶的怪物。 每个人都会有这样的怪念头，这样的认识应该能启发我们宽容自己，也宽容他人。 同时，若因此使我们在看待他人时，即使是对天下最优秀最令人尊敬的人，也可以有幽默感的话，而且也不太苛求自己，那也是很有益的。 作者介绍 : 威廉萨姆塞特毛姆生平简介 英国小说家威廉 萨姆塞特毛姆（ William Somerset Maugham， 18741965）英国著名小 说家，剧作家，散文家。 威廉萨默塞特毛姆原是医学系学生，后转而致力写作。 他的文章常在讥讽中潜藏对人性的怜悯与同情。 《人性枷锁》是其毕业生心血巨著，也为他奠定了伟大小说家的不朽的地位。 他是一位成功且多产的作家，在长篇小说、短篇小说和戏剧领域里都有建树。 不过毛姆本人对自己的评价却很谦虚：“我只不过是二流作家中排在前面的一个。 ”作为奥斯卡王尔德风化案之后的一代英国作家，毛姆在自己的作品中小心避免了与同性恋有关的各种题材，尽管他本人也曾拥有一段长达三十年的同性恋情。 英语经典散文 7 Nobel Prize Acceptance Speech The spirit of man by William Faulkner I feel that this award was not made to me as a man, but to my work a life39。 s work in the agony and sweat of the human spirit, not for glory and least of all for profit, but to create out of the materials of the human spirit something which did not exist before. So this award is only mine in trust. It will not be difficult to find a dedication for the money part of it mensurate with the purpose and significance of its origin. But I would like to do the same with the acclaim too, by using this moment as a pinnacle from which I might be listened to by the young men and women already dedicated to the same anguish and travail, among whom is already that one who will some day stand here where I am standing. Our tragedy today is a general and universal physical fear so long sustained by now that we can even bear it. There are no longer problems of the spirit. There is only the question: When will I be blown up? Because of this, the young man or woman writing today has fotten the problems of the human heart in conflict with itself which alone can m。