培根的論野心

Of Ambition

論野心

Ambition is like choler; which is an humour, that maketh men active, earnest, full of alacrity, and stirring, if it be not stopped. But if it be stopped, and cannot have his way, it becometh adust, and thereby malign and venomous.

野心有如膽汁，它是一種令人積極、認(rèn)真、敏速、好動(dòng)的體液——假如它不受到阻止的話，但是假如它受了阻止，不能自由發(fā)展的時(shí)候，它就要變?yōu)榻乖?，從而成為惡毒的了?/p>

So ambitious men, if they find the way open for their rising, and still get forward, they are rather busy than dangerous; but if they be checked in their desires, they become secretly discontent, and look upon men and matters, with an evil eye; and are best pleased, when things go backward; which is the worst property, in a servant of a prince or state.

類(lèi)此，有野心的人，如果他們覺(jué)得升遷有路，并且自己常在前進(jìn)的話，他們與其說(shuō)是危險(xiǎn)，不如說(shuō)是忙碌的;但是如果他們底欲望受了阻撓，他們就要變?yōu)樾膽言箲崳慈丝词露加靡桓秲囱?。并且在主上底諸事受挫折的時(shí)候最為高興;這在一位帝王底或一個(gè)共和國(guó)底臣仆方面乃是最?lèi)毫拥钠沸浴?/p>

Therefore it is good for princes, if they use ambitious men, to handle it so, as they be still progressive, and not retrograde: which because it cannot be without inconvenience, it is good not to use such natures at all. For if they rise not with their service, they will take order to make their service fall with them.

因此，為君主者，如果用有野心的人，須要調(diào)度得使他們常在前進(jìn)而不后退，方為有益;這種辦法既不能沒(méi)有不便之處，因此最好不要用有這種天性的人。因?yàn)槿绻麄儽旧砼c他們所從事的職務(wù)不同時(shí)并進(jìn)的話，他們定將設(shè)法使他們底職務(wù)與己身一同墮落的。

But since we have said, it were good not to use men of ambitious natures, except it be upon necessity, it is fit we speak in what cases they are of necessity.

可是，我們既已說(shuō)過(guò)，頂好是不用天性中有野心的人，除非不得已，那么我們就應(yīng)該說(shuō)一說(shuō)，在什么樣的情形中，這樣的人是不得不用的。

Of ambitions, it is less harmful, the ambition to prevail in great things, than that other, to appear in everything; for that breeds confusion, and mars business. But yet, it is less danger to have an ambitious man stirring in business, than great in dependencies. He that seeketh to be eminent amongst able men, hath a great task; but that is ever good for the public. But he that plots to be the only figure amongst ciphers, is the decay of an whole age.

說(shuō)到各種的野心，其目的專(zhuān)要在大事上出風(fēng)頭的那種野心比那要事事顯身手的那種野心為害較小;因?yàn)楹笳咦躺靵y，擾害事務(wù)也。然而使一個(gè)有野心的人忙于事務(wù)，比使他擁有廣大的從眾是危險(xiǎn)較少的。那要在能干的人們之中出風(fēng)頭的人是給自己出難題作的，但是那總是于公眾有利的。但是那圖謀想在一切的零號(hào)中為唯一的數(shù)目字的人，則是一世人底毀滅者。

Honour hath three things in it: the vantage ground to do good: the approach to kings, and principal persons: and the raising of a man's own fortunes. He that hath the best of these intentions, when he aspireth, is an honest man: and that prince that can discern of these intentions in another that aspireth, is a wise prince.

崇爵高位，其中有三事;有為善底好機(jī)會(huì);能接近帝王與要人;能提高一個(gè)人自己底富貴。一個(gè)人在希冀之中，若其居心是上述三種中最上的，那么他就是一個(gè)誠(chéng)實(shí)君子;而那能在有所希冀的人底心里看出他有這種居心的君王，乃是賢主。

Generally, let princes and states choose such ministers, as are more sensible of duty, than of rising; and such as love business rather upon conscience, than upon bravery: and let them discern a busy nature, from a willing mind.

一般言之，帝王和共和國(guó)最好在選擇大臣的時(shí)候，選用那些責(zé)任之感敏于升擢之感，為良心而愛(ài)作事而非為顯揚(yáng)而愛(ài)作事的人們;他們并且還應(yīng)當(dāng)把喜事的天性與愿意服務(wù)的心性辨別出來(lái)。