《中西文明對比》選譯（六）

梁昊 陳國華

【譯者言】? ?翻譯必須考慮語境。如何根據(jù)語境在譯文中選擇對應(yīng)原文的最佳表達式，是機器翻譯面臨的一個難題，原因是機器翻譯僅“根據(jù)詞向量做運算，根本不知道文本的內(nèi)容”（馮志偉與本文作者私信）。本期的多個注釋都反映了機器翻譯這方面的不足。遇到俗語、習(xí)語之類整體表達式，機器基本都譯錯了，把整個構(gòu)造逐詞解讀，導(dǎo)致無法提供正確譯文。這方面的問題其實并不難解決。擴大翻譯軟件的俗語和習(xí)語庫，即可大大提升譯文的準(zhǔn)確率。對機器而言，難的是如何解讀自然語言的邏輯關(guān)系。在這方面，本期所選文本的機器翻譯主要是在否定和條件關(guān)系上出了問題。

Jean-Jacques Rousseau：

Emile， or1 On Education

Introduction2

Jean-Jacques Rousseau （1712-1778） was one of the most influential early thinkers of the phase of modernity widely known as Romanticism3. The ideas expressed in Emile （1762） had an impact all over Europe， promoting liberty4 not just as a political value but as a principle to be incorporated into all aspects of life5. Thereafter， the logic of liberty developed in revolutionary directions in France and elsewhere.

Our wisdom is slavish prejudice， our customs consist in control， constraint， compulsion. Civilized man is born and dies a slave. The infant is bound up in swaddling clothes， the corpse is nailed down in his coffin. All his life long man is imprisoned by his institutions.

I have therefore decided to take an imaginary pupil， to assume on my own part6 the age， health， knowledge， and talents required for the work of his education， to guide him from birth to manhood， when he needs no guide but himself. This method seems to me useful for an author who fears lest7 he may stray from the practical to the visionary8; for as soon as he departs from common practice he has only to try his method on his pupil; he will soon know， or the reader will know for him， whether he is following the development of the child and the natural growth of the human heart9.

Emile is an orphan. No matter whether he has father or mother10， having undertaken their duties I am invested with their rights. He must honor his parents， but he must obey me. That is my first and only condition.

The habit of having no habits

The only habit the child should be allowed to contract is that of having no habits; let him be carried on either arm， let him be accustomed to offer either hand， to use one or other indifferently11; let him not want12 to eat， sleep， or do anything at fixed hours， nor be unable13 to be left alone by day or night. Prepare the way for his control of his liberty and the use of his strength by leaving his body its natural habit14， by making him capable of lasting self-control， of doing all that he wills when his will is formed. ...

The spirit of these rules is to give children more real liberty and less power， to let them do more for themselves and demand less of others; so that by teaching them from the first to confine their wishes within the limits of their powers they will scarcely feel the want of whatever is not in their power.

There is only one man who gets his own way15—he who can get it single-handed; therefore freedom16， not power， is the greatest good17. That man is truly free who desires what he is able to perform， and does what he desires.18 This is my fundamental maxim. Apply it to childhood， and all the rules of education spring from it.

Nature would have them children before they are men. If we try to invert this order we shall produce a forced fruit19 immature and flavorless， fruit which will be rotten before it is ripe; we shall have young doctors and old children20. Childhood has its own ways of seeing， thinking， and feeling; nothing is more foolish than to try and substitute our ways21; and I should no more expect judgment in a ten-year-old child than22 I should expect him to be five feet high.

There is another point to be considered which confirms the suitability of this method： it is the childs individual bent23， which must be thoroughly known before24 we can choose the fittest moral training25. Every mind has its own form， in accordance with which it must be controlled; and the success of the pains taken26 depends largely on the fact that he is controlled in this way and no other.

Value reason more than authority27

Teach your scholar to observe the phenomena of nature; you will soon rouse his curiosity， but if you would have it grow， do not be in too great a hurry to satisfy this curiosity. Put the problems before him and let him solve them himself. Let him know nothing because you have told him， but because he has learnt it for himself28. Let him not be taught science， let him discover it. If ever you substitute authority for reason， he will cease to reason29; he will be a mere plaything of other peoples thoughts.

讓-雅克·盧梭：

《愛彌兒》，又名《論教育》

導(dǎo)讀

讓-雅克·盧梭（1712—1778）是現(xiàn)代一般所謂“浪漫主義”階段最具影響力的早期思想家之一。他在《愛彌兒》（1762）中闡述的觀念對歐洲各地都有影響，推動將自主觀念不僅作為一種政治價值，而且還作為一條原則，融入人生的方方面面。此后，自主之邏輯在法國和其他地方朝著革命的方向發(fā)展了起來。

我們的智慧是奴性十足的偏見，我們的習(xí)俗主要是控制、約束、強制。文明人從生到死都是奴隸。嬰兒被綁在襁褓中，尸體被封進棺材里。終其一生，人都被禁錮在其各種機構(gòu)中。

因此我決定收下一名假想的學(xué)生，假定自己在年齡、健康、知識、才能上都符合要求，可以承擔(dān)對他的教育，從他出生后就指引他，直到他長大成人，不需要他人指引。在我看來，這一辦法對一個唯恐自己可能脫離實際、陷入幻想的作家似乎有益;因為只要他偏離常規(guī)做法，將自己的辦法在學(xué)生身上試一下就行;他很快就會知道，或讀者會替他知道，他是否在遵循兒童的發(fā)育過程和人心的自然成長。

愛彌兒是個孤兒。即使他有父母也沒關(guān)系，我既然承擔(dān)了父母的職責(zé)，也就有了父母的權(quán)利。對父母，愛彌兒必須尊敬;對我，他必須服從。這是我的首要和唯一條件。

沒有習(xí)慣的習(xí)慣

應(yīng)該允許這個孩子養(yǎng)成的唯一習(xí)慣就是沒有習(xí)慣。抱他的時候，用左右臂都行;讓他習(xí)慣于伸出任何一只手，無差別地使用左右手;讓他不要指望在固定時間吃飯、睡覺或做任何事情;讓他不論白天或夜晚都不要無法獨處。他要學(xué)會自主行事，使用自身力量，我要為他鋪平道路，辦法就是讓其身體保留自然習(xí)慣，讓他能持久地控制自己，能在形成自己的意志時做自己想做的一切。……

這些規(guī)矩的精神就是多給孩子真正的自主，少給他們權(quán)力，讓他們自己多做一些，向他人少索取一些;從一開始就教他們把愿望限制在自己力所能及的范圍內(nèi)，這樣他們就會很少感到缺少在自己掌控范圍外的任何東西。

只有一種人會心想事成，那就是能憑一己之力成事的人;因此自由馳騁，而非執(zhí)掌權(quán)力，才是至善。真正自由馳騁者想其所能，做其所想。這就是我的根本準(zhǔn)則。將之應(yīng)用于兒童，教育的一切規(guī)則由此而生。

大自然本來要人先做兒童后做成人。如果我們強行把這一順序顛倒過來，得到的就會是個強摘的果子，青澀又無味，尚未成熟就已腐爛;我們看到的就會是稚嫩的學(xué)究和老成的兒童。兒童自有其觀察、思考和感受的方式;我們用成人的方式取而代之，是最愚蠢的事;而且我不應(yīng)指望一個10歲孩子的判斷力有多強，就像我不應(yīng)指望他的個子有5英尺（1.524米）高一樣。

還有一點需要考慮進來，那就是孩子個人的天性，因為它可以證明這種育兒方法的適用性。只有充分了解孩子的天性，才能找到最適合的道德教養(yǎng)。每一心靈都有其自身形態(tài)，要想控制它，必須采用符合該形態(tài)的方式;付出的心血能夠成功，也主要取決于對孩子的控制采取的是這一方式而非其他。

尊重理性勝過尊重權(quán)威

只要教學(xué)生觀察大自然的種種現(xiàn)象，就會很快激發(fā)他的好奇，但如果想讓這種好奇增長，就不要太急于滿足它。要把問題擺在他面前，讓他自己去解決。任何問題，不是因為告訴他答案他就能明白，而得是因為他自己弄懂了。不要教他科學(xué)，要讓他自己發(fā)現(xiàn)科學(xué)。一旦用權(quán)威代替理性，他就會停止理性思考，僅成為他人思想的玩物。