the advancement of learning-第37部分
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
tion。 And here again I find strange； as before； that Aristotle should have written divers volumes of ethics； and never handled the affections； which is the principal subject thereof； and yet in his Rhetorics； where they are considered but collaterally； and in a second degree； as they may be moved by speech； he findeth place for them； and handleth them well for the quantity； but where their true place is； he pretermitteth them。 For it is not his disputations about pleasure and pain that can satisfy this inquiry； no more than he that should generally handle the nature of light can be said to handle the nature of colours； for pleasure and pain are to the particular affections as light is to particular colours。
Better travails； I suppose； had the Stoics taken in this argument； as far as I can gather by that which we have at second hand。 But yet； it is like； it was after their manner； rather in subtilty of definitions； （which in a subject of this nature are but curiosities；） than in active and ample descriptions and observations。 So likewise I find some particular writings of an elegant nature； touching some of the affections； as of anger； of comfort upon adverse accidents； of tenderness of countenance； and other。
But the poets and writers of histories are the best doctors of this knowledge； where we may find painted forth with great life； how affections are kindled and incited； and how pacified and refrained； and how again contained from act and further degree； how they disclose themselves； how they work； how they vary； how they gather and fortify； how they are inwrapped one within another； and how they do fight and encounter one with another； and other the like particularities： amongst the which this last is of special use in moral and civil matters； how； I say； to set affection against affection； and to master one by another； even as we use to hunt beast with beast； and fly bird with bird； which otherwise percase we could not so easily recover： upon which foundation is erected that excellent use of PRAEMIUM and POENA； whereby civil states consist： employing the predominant affections of fear and hope； for the suppressing and bridling the rest。 For as in the government of states it is sometimes necessary to bridle one faction with another； so it is in the government within。
7。 Now come we to those points which are within our own command； and have force and operation upon the mind； to affect the will and appetite； and to alter manners： wherein they ought to have handled custom； exercise； habit； education； example； imitation； emulation； company； friends； praise； reproof； exhortation； fame； laws； books； studies： these as they have determinate use in moralities； from these the mind suffereth； and of these are such receipts and regiments compounded and described； as may seem to recover or preserve the health and good estate of the mind； as far as pertaineth to human medicine： of which number we will insist upon some one or two； as an example of the rest； because it were too long to prosecute all； and therefore we do resume custom and habit to speak of。
8。 The opinion of Aristotle seemeth to me a negligent opinion； that of those things which consist by nature nothing can be changed by custom； using for example； that if a stone be thrown ten thousand times up； it will not learn to ascend； and that by often seeing or hearing； we do not learn to see or hear the better。 For though this principle be true in things wherein nature is peremptory （the reason whereof we cannot now stand to discuss）； yet it is otherwise in things wherein nature admitteth a latitude。 For he might see that a strait glove will come more easily on with use； and that a wand will by use bend otherwise than it grew； and that by use of the voice we speak louder and stronger； and that by use of enduring heat or cold； we endure it the better； and the like： which latter sort have a nearer resemblance unto that subject of manners he handleth； than those instances which he allegeth。 But allowing his conclusion； that virtues and vices consist in habit； he ought so much the more to have taught the manner of superinducing that habit： for there be many precepts of the wise ordering the exercises of the mind； as there is of ordering the exercises of the body； whereof we will recite a few。
9。 The first shall be； that we beware we take not at the first either too high a strain； or too weak： for if too high； in a diffident nature you discourage； in a confident nature you breed an opinion of facility； and so a sloth； and in all natures you breed a further expectation than can hold out； and so an insatisfaction in the end： if too weak on the other side； you may not look to perform and overcome any great task。
10。 Another precept is； to practise all things chiefly at two several times； the one when the mind is best disposed； the other when it is worst disposed； that by the one you may gain a great step； by the other you may work out the knots and stonds of the mind； and make the middle times the more easy and pleasant。
11。 Another precept is； that which Aristotle mentioneth by the way； which is to bear ever towards the contrary extreme of that whereunto we are by nature inclined； like unto the rowing against the ＇64＇ stream； or making a wand straight by bending him contrary to his natural crookedness。
12。 Another precept is； that the mind is brought to anything better； and with more sweetness and happiness； if that whereunto you pretend be not first in the intention； but TANQUAM ALIUD AGENDO； because of the natural hatred of the mind against necessity and constraint。 Many other axioms there are touching the managing of exercise and custom； which being so conducted doth prove indeed another nature； but being governed by chance doth commonly prove but an ape of nature； and bringing forth that which is lame and counterfeit。
13。 So if we should handle books and studies； and what influence and operation they have upon manners； are there not divers precepts of great caution and direction appertaining thereunto？ Did not one of the fathers in great indignation call poesy； VINUM DAEMONUM； because it increaseth temptations； perturbations； and vain opinions？ Is not the opinion of Aristotle worthy to be regarded； wherein he saith； THAT YOUNG MEN ARE NO FIT AUDITORS OF MORAL PHILOSOPHY； BECAUSE THEY ARE NOT SETTLED FROM THE BOILING HEAT OF THEIR AFFECTIONS； NOR ATTEMPERED WITH TIME AND EXPERIENCE。 And doth it not hereof come； that those excellent books and discourses of the ancient writers； （whereby they have persuaded unto virtue most effectually； by representing her in state and majesty； and popular opinions against virtue in their parasites' coats fit to be scorned and derided；） are of so little effect towards honesty of life； because they are not read and revolved by men in their mature and settled years； but confined almost to boys and beginners？ But is it not true also； that much less young men are fit auditors of matters of policy； till they have been thoroughly seasoned in religion and morality； lest their judgments be corrupted； and made apt to think that there are no true differences of things； but according to utility and fortune； as the verse describes it；
Prosperum et felix scelus virtus vocatur；
and again；
Ille crucem pretium sceleris tulit； hic diadema：
which the poets do speak satirically； and in indignation on virtue's behalf； but books of policy do speak it seriously and positively； for so it pleaseth Machiavel to say； THAT IF CAESAR HAD BEEN OVERTHROWN； HE WOULD HAVE BEEN MORE ODIOUS THAN EVER WAS CATILINE； as if there had been no difference but in fortune； between a very fury of lust and blood； and the most excellent spirit （his ambition reserved） of the world？ Again； is there not a caution likewise to be given of the doctrines of moralities themselves； （some kinds of them；） lest they make men too precise； arrogant； incompatible； as Cicero saith of Cato； IN MARCO CATONE HAEC BONA QUAE VIDEMUS DIVINA ET EGREGIA； IPSIUS SCITOTE ESSE PROPRIA； QUAE NONNUNQUAM REQUIRIMUS； EA SUNT OMNIA NON A NATUR？ SED A MAGISTRO ？ Many other axioms and advices there are touching those proprieties and effects which studies do infuse and instil into manners。 And so likewise is there touching the use of all those other points； of company； fame； laws； and the rest； which we recited in the beginning in the doctrine of morality。
14。 But there is a kind of culture of the mind that seemeth yet more accurate and elaborate than the rest； and is built upon this ground； that the minds of all men are at some times in a state more perfect； and at other times in a state more depraved。 The purpose therefore of this practice is to fix and cherish the good hours of the mind； and to obliterate and take forth the evil。 The fixing of the good hath been practised by two means； vows or constant resolutions； and observances or exercises； which are not to be regarded so much in themselves； as because they keep the mind in continual obedience。 The obliteration of the evil hath been practised by two means； some kind of redemption or expiation of that which is past； and an inception or account DE NOVO； for the time to come。 But this part seemeth sacred and religious； and justly； for all good moral philosophy； as was said； is but a handmaid to religion。
15。 Wherefore we will conclude with that last point； which is of all other means the most compendious and summary； and again； the most noble and effectual to the reducing of the mind unto virtue and good estate； which is the electing and propounding unto a man's self good and virtuous ends of his life； such as may be in a reasonable sort within his compass to attain。 For if these two things be supposed； that a man set before him honest and good ends； and again； that he be resolute； constant； and true unto them； it will follow that he shall mould himself into all virtue at once。 And this indeed is like the work of nature； whereas the other course is like the work of the hand。 For as when a carver makes an image； he shapes only that part whereupon he worketh； （as if he be upon the face； that part which shall be the body is but a rude stone still； till such time as he comes to it；） but； contrariwise； when nature makes a flower or living creature； she
