中小學(xué)英語(yǔ)誦讀名篇16 Man is a Thinking Reed 人是能思想的葦草

I can well conceive a man without hands, feet, head (for it is only experience which teaches us that the head is more necessary than feet). But I cannot conceive man without thought; he would be a stone or a brute.

The arithmetical machine produces effects which approach nearer to thought than all the actions of animals. But it does nothing which would enable us to attribute will to it, as to the animals.

The account of the pike and frog of Liancourt. They do it always, and never otherwise, nor any other thing showing mind.

If an animal did by mind what it does by instinct, and if it spoke by mind what it speaks by instinct, in hunting and in warning its mates that the prey is found or lost, it would indeed also speak in regard to those things which affect it closer, as example, “Gnaw me this cord which is wounding me, and which I cannot reach.”

The beak of the parrot, which it wipes, although it is clean.

Instinct and reason, marks of two natures.

Reason commands us far more imperiously than a master; for in disobeying the one we are unfortunate, and in disobeying the other we are fools.

Thought constitutes the greatness of man.

Man is but a reed, the most feeble thing in nature; but he is a thinking reed. The entire universe need not arm itself to crush him. A vapour, a drop of water suffices to kill him. But, if the universe were to crush him, man would still be more noble than that which killed him, because he knows that he dies and the advantage which the universe has over him; the universe knows nothing of this.

All our dignity consists, then, in thought. By it we must elevate ourselves, and not by space and time which we cannot fill. Let us endeavour, then, to think well; this is the principle of morality.

A thinking reed. —It is not from space that I must seek my dignity, but from the government of my thought. I shall have no more if I possess worlds. By space the universe encompasses and swallows me up like an atom; by thought I comprehend the world.

Immateriality of the soul. —Philosophers who have mastered their passions. What matter could do that?

The stoics. —They conclude that what has been done once can be done always, and that, since the desire of glory imparts some power to those whom it possesses, others can do likewise. There are feverish movements which health cannot imitate.

Epictetus concludes that, since there are consistent Christians, every man can easily be so.

Those great spiritual efforts, which the soul sometimes assays, are things on which it does not lay hold. It only leaps to them not as upon a throne, for ever, but merely for an instant.

The strength of a man’s virtue must not be measured by his efforts, but by his ordinary life.

I do not admire the excess of a virtue as of valour, except I see at the same time the excess of the opposite virtue, as in Epaminondas, who had the greatest valour and the greatest kindness. For otherwise it is not to rise, it is to fall. We do not display greatness by going to one extreme, but in touching both at once, and filling all the intervening space. But perhaps this is only a sudden movement of the soul from one to the other extreme, and in fact it is ever at one point only, as in the case of a firebrand. Be it so, but at least this indicates agility if not expanse of soul.

Man’s nature is not always to advance; it has its advances and retreats.

Fever has its cold and hot fits; and the cold proves as well as the hot the greatness of the fire of fever.

The discoveries of men from age to age turn out the same. The kindness and the malice of the world in general are the same. Plerumque gratae principibus vices. [1]

Continuous eloquence wearies.

Princes and kings sometimes play. They are not always on their thrones. They weary there. Grandeur must be abandoned to be appreciated. Continuity in everything is unpleasant. Cold is agreeable, that we may get warm.

Nature acts by progress, itus et reditus. It goes and returns, then advances further, then twice as much backwards, then more forward than ever, etc.

The tide of the sea behaves in the same manner; and so, apparently, does the sun in its course.

The nourishment of the body is little by little. Fullness of nourishment and smallness of substance.

When we would pursue virtues to their extremes on either side, vices present themselves, which insinuate themselves insensibly there, in their insensible journey towards the infinitely little; and vices present themselves in a crowd towards the infinitely great, so that we lose ourselves in them and no longer see virtues. We find fault with perfection itself.

Man is neither angel nor brute, and the unfortunate thing is that he who would act the angel acts the brute.

We do not sustain ourselves in virtue by our own strength, but by the balancing of two opposed vices, just as we remain upright amidst two contrary gales. Remove one of the vices, and we fall into the other.

﹝法﹞布萊斯·帕斯卡爾（Blaise Pascal）

[1] Horace, Odes, III. xxix. 13. “Changes nearly always please the great.”