Unit-8-Knowledge-and-Wisdom課文翻譯綜合教程三

1、Unit 8 Knowledge and Wisdom(abridged)Bertrand Russell1 Most people would agree that, although our age far surpasses all previous ages in knowledge, there has been no correlative increase in wisdom. But agreement ceases as soon as we attempt to define “wisdom” and consider means of promoting it. I wa

2、nt to ask first what wisdom is, and then what can be done to teach it. 2 There are, I think, several factors that contribute to wisdom. Of these I should put first a sense of proportion: the capacity to take account of all the important factors in a problem and to attach to each its due weight. This

3、 has become more difficult than it used to be owing to the extent and complexity of the specialized knowledge required of various kinds of technicians. Suppose, for example, that you are engaged in research in scientific medicine. The work is difficult and is likely to absorb the whole of your intel

4、lectual energy. You have not time to consider the effect which your discoveries or inventions may have outside the field of medicine. You succeed (let us say), as modern medicine has succeeded, in enormously lowering the infant death-rate, not only in Europe and America, but also in Asia and Africa.

5、 This has the entirely unintended result of making the food supply inadequate and lowering the standard of life in the most populous parts of the world. To take an even more spectacular example, which is in everybodys mind at the present time: You study the composition of the atom from a disinterest

6、ed desire for knowledge, and incidentally place in the hands of powerful lunatics the means of destroying the human race3. In such ways the pursuit of knowledge may become harmful unless it is combined with wisdom; and wisdom in the sense of comprehensive vision is not necessarily present in special

7、ists in the pursuit of knowledge. 3 Comprehensiveness alone, however, is not enough to constitute wisdom. There must be, also, a certain awareness of the ends of human life. This may be illustrated by the study of history. Many eminent historians have done more harm than good because they viewed fac

8、ts through the distorting medium of their own passions. Hegel had a philosophy of history which did not suffer from any lack of comprehensiveness, since it started from the earliest times and continued into an indefinite future. But the chief lesson of history which he sought to inculcate was that f

9、rom the year 400AD down to his own time Germany had been the most important nation and the standard-bearer of progress in the world. Perhaps one could stretch the comprehensiveness that constitutes wisdom to include not only intellect but also feeling. It is by no means uncommon to find men whose kn

10、owledge is wide but whose feelings are narrow. Such men lack what I call wisdom. 4 It is not only in public ways, but in private life equally, that wisdom is needed. It is needed in the choice of ends to be pursued and in emancipation from personal prejudice. Even an end which it would be noble to p

11、ursue if it were attainable may be pursued unwisely if it is inherently impossible of achievement. Many men in past ages devoted their lives to a search for the philosophers stone and the elixir of life. No doubt, if they could have found them, they would have conferred great benefits upon mankind,

12、but as it was their lives were wasted. To descend to less heroic matters, consider the case of two men, Mr. A and Mr. B, who hate each other and, through mutual hatred, bring each other to destruction. Suppose you go to Mr. A and say, “Why do you hate Mr. B?” He will no doubt give you an appalling l

13、ist of Mr. Bs vices, partly true, partly false. And now suppose you go to Mr. B. He will give you an exactly similar list of Mr. As vices with an equal admixture of truth and falsehood. Suppose you now come back to Mr. A and say, “You will be surprised to learn that Mr. B says the same things about

14、you as you say about him”, and you go to Mr. B and make a similar speech. The first effect, no doubt, will be to increase their mutual hatred, since each will be so horrified by the others injustice. But perhaps, if you have sufficient patience and sufficient persuasiveness, you may succeed in convi

15、ncing each that the other has only the normal share of human wickedness, and that their enmity is harmful to both. If you can do this, you will have instilled some fragments of wisdom. 5 I think the essence of wisdom is emancipation, as far as possible, from the tyranny of the here and now. We canno

16、t help the egoism of our senses. Sight and sound and touch are bound up with our own bodies and cannot be impersonal. Our emotions start similarly from ourselves. An infant feels hunger or discomfort, and is unaffected except by his own physical condition. Gradually with the years, his horizon widen

17、s, and, in proportion as his thoughts and feelings become less personal and less concerned with his own physical states, he achieves growing wisdom. This is of course a matter of degree. No one can view the world with complete impartiality; and if anyone could, he would hardly be able to remain aliv

18、e. But it is possible to make a continual approach towards impartiality, on the one hand, by knowing things somewhat remote in time or space, and on the other hand, by giving to such things their due weight in our feelings. It is this approach towards impartiality that constitutes growth in wisdom.

19、論知識(shí)與智慧 我們的時(shí)代在知識(shí)方面遠(yuǎn)遠(yuǎn)超過(guò)過(guò)去所有時(shí)代，在智慧方面卻沒(méi)有得到相應(yīng)的增加，這是大多數(shù)人都會(huì)同意的看法。但一旦我試圖定義“智慧”并思考增進(jìn)它的方法，人們就會(huì)有不同意見(jiàn)了。我想問(wèn)的問(wèn)題首先是何為智慧，其次是傳授智慧的方法。我想，構(gòu)成智慧有幾種要素，其中須置于首位的是比例感：將問(wèn)題的所有重要因素都考慮進(jìn)去并掂量每個(gè)因素應(yīng)有的分量的能力。鑒于各類(lèi)技術(shù)員所需的專(zhuān)門(mén)知識(shí)的范圍和復(fù)雜程度，這種能力變得比過(guò)去更難具備。比如，假設(shè)你從事醫(yī)科，這份工作本身很難做，可能會(huì)耗費(fèi)你的全部智能。你沒(méi)有時(shí)間去考慮你的發(fā)現(xiàn)或發(fā)明可能帶來(lái)的醫(yī)學(xué)領(lǐng)域以外的影響。你成功了（我們假設(shè)），正如現(xiàn)代醫(yī)學(xué)所做到的：嬰兒死亡率

20、不僅在歐美而且在亞非也大大降低了。但完全非你所愿的結(jié)果產(chǎn)生了：在世界人口最為稠密的地區(qū)，食物供應(yīng)匱乏，生活水平下降。再舉一個(gè)甚至更為引人注目的例子，當(dāng)前人們都在關(guān)注此事：你渴望探求知識(shí)，不帶功利性地去研究原子結(jié)構(gòu)，卻意外地將摧毀人類(lèi)的手段置于狂人手中。因此，知識(shí)如果不與智慧同在，對(duì)知識(shí)的追求就能變得有危害性；就全方位來(lái)看，追求知識(shí)的專(zhuān)家們并不一定具備智慧。 然而，僅有綜合能力還不足以構(gòu)成智慧，還必須加上對(duì)人生目的的某種意識(shí)。這一點(diǎn)可以在歷史研究中得到說(shuō)明。許多杰出的歷史學(xué)家干的壞事多于好事，因?yàn)樗麄兪峭ㄟ^(guò)自己的熱情這種扭曲性媒介觀(guān)察事實(shí)的。黑格爾的歷史哲學(xué)始于亙古，止于無(wú)窮未來(lái)，也不是不缺乏綜合觀(guān)，但他努力想要說(shuō)明的歷史教義主要是從公元400年到自己的年代，德國(guó)一直都是最為重要的民族以及世界進(jìn)步的標(biāo)準(zhǔn)榜樣?；蛟S構(gòu)成智慧的綜合概念可以延伸，它不僅涵蓋智力而且還包括感情。知識(shí)面寬但感覺(jué)遲鈍的人不是不常見(jiàn)。這樣的人缺少我認(rèn)為的智慧。 智慧不僅為公共生活所需，也同樣為私人生活所需。選擇追求目標(biāo)，以及從個(gè)人偏見(jiàn)中解放出來(lái)，都需要智慧。如果一個(gè)目標(biāo)本身不可能被達(dá)到，既便如果它可以被達(dá)到的話(huà)，追求它的行為一定是高貴的，對(duì)這個(gè)目標(biāo)的追求也可能不是明智的，在