●自然

☉God makes all things good; man meddles with them and they become
evil. (I)（上帝所創造為完美）

☉What is this goal? As we have just shown, it is the goal of nature.
(I)（教育的目的終歸自然）

☉We are born sensitive and from our birth onwards we are affected
in various ways by our environment. As soon as we become conscious
of our sensations we tend to seek or shun the things that cause
them, at first because they are pleasant or unpleasant, then because
they suit us or not, and at last because of judgments formed by
means of the ideas of happiness and goodness which reason gives
us. These tendencies gain strength and permanence with the growth
of reason, but hindered by our habits they are more or less warped
by our prejudices. Before this change they are what I call Nature
within us.(I)（自然的定義：起心動念之初）

☉Until the time is ripe for the appearance
of reason, that guide of selfishness, the main thing is that the
child shall do nothing because you are watching him or listening
to him; in a word, nothing because of other people, but only what
nature asks of him; then he will never do wrong.(II)
（操之太急就會造成所有的惡）

☉Therefore the education of the earliest years should be merely
negative.....by doing
nothing to begin with, you would end with a prodigy of education. (II)
（最好的早期教育是消極的）

☉Sacrifice a little time in early
childhood, and it will be repaid you with usury when your scholar
is older. The wise physician does not hastily give prescriptions
at first sight, but he studies the constitution of the sick man
before he prescribes anything; the treatment is begun later, but
the patient is cured, while the hasty doctor kills him.(II)
（良醫花最久時間觀察，最慢用藥）

☉If we had to wait till experience taught us to know and choose fit
food for ourselves, we should die of hunger or poison; but a kindly
providence which has made pleasure the means of self-preservation
to sentient beings teaches us through our palate what is suitable
for our stomach. In a state of nature there is no better doctor
than a man's own appetite, and no doubt in a state of nature man
could find the most palateable food the most wholesome.

Nor is this all. Our Maker provides, not only for those needs he
has created, but for those we create for ourselves; and it is to
keep the balance between our wants and our needs that he has caused
our tastes to change and vary with our way of living. The further
we are from a state of nature, the more we lose our natural tastes;
or rather, habit becomes a second nature, and so completely replaces
our real nature, that we have lost all knowledge of it.(II)
（順從本能常是好的）

●勞動

☉The letter killeth, the spirit giveth life. Learning a trade matters
less than overcoming the prejudices he despises.(III)

☉let him
choose his own trade, I do not mean to interfere with his choice.
I would rather have him a shoemaker than a poet, I would rather he
paved streets than painted flowers on china.(III)

☉If I have made my meaning clear you ought to realise how bodily
exercise and manual work unconsciously arouse thought and reflexion
in my pupil, and counteract the idleness which might result from
his indifference to men's judgments, and his freedom from passion.
He must work like a peasant and think like a philosopher, if he is
not to be as idle as a savage. The great secret of education is to
use exercise of mind and body as relaxation one to the other.(III)
（工作如農夫，思考如哲人）

●原慾

☉We are born, so to speak, twice over; born into existence, and born
into life; born a human being, and born a man.(IV)

☉Our passions are the chief means of self-preservation; to try to
destroy them is therefore as absurd as it is useless; this would
be to overcome nature, to reshape God's handiwork. If God bade
man annihilate the passions he has given him, God would bid him be
and not be; He would contradict himself. He has never given such a
foolish commandment, there is nothing like it written on the heart
of man, and what God will have a man do, He does not leave to the
words of another man. He speaks Himself; His words are written in
the secret heart.(IV)

☉The origin of our passions, the root and spring of all the rest,
the only one which is born with man, which never leaves him as long
as he lives, is self-love; this passion is primitive, instinctive,
it precedes all the rest, which are in a sense only modifications
of it. In this sense, if you like, they are all natural. But most
of these modifications are the result of external influences,
without which they would never occur, and such modifications, far
from being advantageous to us, are harmful. They change the original
purpose and work against its end; then it is that man finds himself
outside nature and at strife with himself.(IV)

●同理

☉SECOND MAXIM.--We never pity another's woes unless we know we may
suffer in like manner ourselves.

"Non ignara mali, miseris succurrere disco."--Virgil.

I know nothing go fine, so full of meaning, so touching, so true
as these words.(IV)

☉When he becomes capable of affection, he becomes aware of the
affection of others, and he is on the lookout for
the signs of that affection. (IV)

☉Extend self-love to others and it is transformed into virtue,
a virtue which has its root in the heart of every one of us.(IV)

●歷史

☉Moreover, it is inevitable that the facts described in history
should not give an exact picture of what really happened; they are
transformed in the brain of the historian, they are moulded by his
interests and coloured by his prejudices. Who can place the reader
precisely in a position to see the event as it really happened?
Ignorance or partiality disguises everything. What a different
impression may be given merely by expanding or contracting the
circumstances of the case without altering a single historical
incident. The same object may be seen from several points of view,
and it will hardly seem the same thing, yet there has been no
change except in the eye that beholds it.(IV)（受偏見影響太深）

☉To my mind Thucydides is the true model of historians. He relates
facts without giving his opinion; but he omits no circumstance
adapted to make us judge for ourselves. He puts everything that he
relates before his reader; far from interposing between the facts
and the readers, he conceals himself; we seem not to read but to
see. Unfortunately he speaks of nothing but war, and in his stories
we only see the least instructive part of the world, that is to
say the battles. (IV)

☉History in general is lacking because it only takes note of striking
and clearly marked facts which may be fixed by names, places,
and dates; but the slow evolution of these facts, which cannot be
definitely noted in this way, still remains unknown. We often find
in some battle, lost or won, the ostensible cause of a revolution
which was inevitable before this battle took place. War only makes
manifest events already determined by moral causes, which few
historians can perceive.(IV)（超越道德表象的歷史決定論）

☉"Those who write lives," says Montaigne, "in so far as they delight
more in ideas than in events, more in that which comes from within
than in that which comes from without, these are the writers I
prefer; for this reason Plutarch is in every way the man for me."(IV)
（思索內因甚於外因）


●知識：批判

☉Keep this truth ever before
you--Ignorance never did any one any harm, error alone is fatal,
and we do not lose our way through ignorance but through self-confidence.
(III)（自滿比無知更可怕）

☉Who can deny that a vast number
of things are known to the learned, which the unlearned will never
know? Are the learned any nearer truth? Not so, the further they go
the further they get from truth, for their pride in their judgment
increases faster than their progress in knowledge, so that for
every truth they acquire they draw a hundred mistaken conclusions.
Every one knows that the learned societies of Europe are mere schools
of falsehood, and there are assuredly more mistaken notions in the
Academy of Sciences than in a whole tribe of American Indians.

The more we know, the more mistakes we make; therefore ignorance
is the only way to escape error. Form no judgments and you will
never be mistaken. This is the teaching both of nature and reason.
We come into direct contact with very few things, and these are very
readily perceived; the rest we regard with profound indifference.
A savage will not turn his head to watch the working of the finest
machinery or all the wonders of electricity. "What does that matter
to me?" is the common saying of the ignorant; it is the fittest
phrase for the wise.(III)（文明人的自滿使他錯誤越多）

☉The misuse of books is the death of sound learning. People think
they know what they have read, and take no pains to learn. Too much
reading only produces a pretentious ignoramus. There was never so
much reading in any age as the present, and never was there less
learning; in no country of Europe are so many histories and books
of travel printed as in France, and nowhere is there less knowledge
of the mind and manners of other nations. So many books lead us to
neglect the book of the world; if we read it at all, we keep each
to our own page. If the phrase, "Can one become a Persian," were
unknown to me, I should suspect on hearing it that it came from
the country where national prejudice is most prevalent and from
the sex which does most to increase it.(V)（過多知識使人無知！）

●旅行

☉It is therefore illogical to conclude that travel is useless
because we travel ill. But granting the usefulness of travel, does
it follow that it is good for all of us? Far from it; there are
very few people who are really fit to travel; it is only good for
those who are strong enough in themselves to listen to the voice
of error without being deceived, strong enough to see the example
of vice without being led away by it. (V)（只有明智者適合旅行）

●宗教

☉But we need fear nothing of the sort for Emile, who always declines
to pay attention to what is beyond his reach, and listens with
profound indifference to things he does not understand. There are
so many things of which he is accustomed to say, "That is no concern
of mine," that one more or less makes little difference to him;
and when he does begin to perplex himself with these great matters,
it is because the natural growth of his knowledge is turning his
thoughts that way.(IV)（謙虛的不可知論者）

●美感

☉My main object in teaching him to feel and love beauty of every
kind is to fix his affections and his taste on these, to prevent
the corruption of his natural appetites, lest he should have to
seek some day in the midst of his wealth for the means of happiness
which should be found close at hand. I have said elsewhere that
taste is only the art of being a connoisseur in matters of little
importance, and this is quite true; but since the charm of life
depends on a tissue of these matters of little importance, such
efforts are no small thing; through their means we learn how to
fill our life with the good things within our reach, with as much
truth as they may hold for us. I do not refer to the morally good
which depends on a good disposition of the heart, but only to that
which depends on the body, on real delight, apart from the prejudices
of public opinion.(IV)（絕對的美感比社會定義的道德善更重要）

●女性

☉I am quite aware that Plato, in the Republic, assigns the same
gymnastics to women and men. Having got rid of the family there is
no place for women in his system of government, so he is forced to
turn them into men. That great genius has worked out his plans in
detail and has provided for every contingency; he has even provided
against a difficulty which in all likelihood no one would ever have
raised; but he has not succeeded in meeting the real difficulty.(V)
（批判柏拉圖）

☉When once it is proved that men and women are and ought to be
unlike in constitution and in temperament, it follows that their
education must be different. Nature teaches us that they should work
together, but that each has its own share of the work; the end is
the same, but the means are different, as are also the feelings
which direct them. We have attempted to paint a natural man, let
us try to paint a helpmeet for him.(V)（男女天職不同教育也不同）

☉You must follow nature's guidance if you would walk aright. The
native characters of sex should be respected as nature's handiwork.
You are always saying, "Women have such and such faults, from which
we are free." You are misled by your vanity; what would be faults
in you are virtues in them; and things would go worse, if they
were without these so-called faults. Take care that they do not
degenerate into evil, but beware of destroying them.(V)
（女性所謂的缺點應該是美德）

☉All the faculties common to both sexes are not equally shared
between them, but taken as a whole they are fairly divided. Woman
is worth more as a woman and less as a man; when she makes a good
use of her own rights, she has the best of it; when she tries to
usurp our rights, she is our inferior. It is impossible to controvert
this, except by quoting exceptions after the usual fashion of the
partisans of the fair sex.(V)（因此女性也不該逾越男性）

☉Show the sense of the tasks you set your little girls, but keep them
busy. Idleness and insubordination are two very dangerous faults,
and very hard to cure when once established. Girls should be
attentive and industrious, but this is not enough by itself; they
should early be accustomed to restraint. This misfortune, if such
it be, is inherent in their sex, and they will never escape from it,
unless to endure more cruel sufferings. All their life long, they
will have to submit to the strictest and most enduring restraints,
those of propriety. They must be trained to bear the yoke from the
first, so that they may not feel it, to master their own caprices
and to submit themselves to the will of others. If they were always
eager to be at work, they should sometimes be compelled to do
nothing. Their childish faults, unchecked and unheeded, may easily
lead to dissipation, frivolity, and inconstancy. To guard against
this, teach them above all things self-control. Under our senseless
conditions, the life of a good woman is a perpetual struggle against
self; it is only fair that woman should bear her share of the ills
she has brought upon man.(V)（自制的訓練）

☉his habitual restraint produces a docility which woman requires
all her life long, for she will always be in subjection to a man,
or to man's judgment, and she will never be free to set her own
opinion above his. What is most wanted in a woman is gentleness;
formed to obey a creature so imperfect as man, a creature often
vicious and always faulty, she should early learn to submit to
injustice and to suffer the wrongs inflicted on her by her husband
without complaint; she must be gentle for her own sake, not his.(V)
（服從為美德）

☉The search for abstract and speculative truths, for principles and
axioms in science, for all that tends to wide generalisation, is
beyond a woman's grasp; their studies should be thoroughly practical.
It is their business to apply the principles discovered by men, it
is their place to make the observations which lead men to discover
those principles. A woman's thoughts, beyond the range of her immediate
duties, should be directed to the study of men, or the acquirement
of that agreeable learning whose sole end is the formation of taste
(V)（女人的思維長處是實用、觀察的）

☉The men will
have a better philosophy of the human heart, but she will read
more accurately in the heart of men. Woman should discover, so to
speak, an experimental morality, man should reduce it to a system.
Woman has more wit, man more genius; woman observes, man reasons;
together they provide the clearest light and the profoundest
knowledge which is possible to the unaided human mind; in a word,
the surest knowledge of self and of others of which the human race
is capable. In this way art may constantly tend to the perfection
of the instrument which nature has given us.(V)
（男女不同的思維傾向合為人類完整知識）

☉Looks must next be considered; they are the first thing that strikes
us and they ought to be the last, still they should not count for
nothing. I think that great beauty is rather to be shunned than
sought after in marriage. Possession soon exhausts our appreciation
of beauty; in six weeks' time we think no more about it, but its
dangers endure as long as life itself......But ugliness which
is actually repulsive is the worst misfortune; repulsion increases
rather than diminishes, and it turns to hatred. Such a union is a
hell upon earth; better death than such a marriage.（容貌但求中庸）

Desire mediocrity in all things, even in beauty. A pleasant attractive
countenance, which inspires kindly feelings rather than love, is
what we should prefer; the husband runs no risk, and the advantages
are common to husband and wife; charm is less perishable than
beauty; it is a living thing, which constantly renews itself, and
after thirty years of married life, the charms of a good woman
delight her husband even as they did on the wedding-day.(V)
（心靈較容貌更重要）

●性分

☉In the natural order men are all equal and their common calling
is that of manhood, so that a well-educated man cannot fail to do
well in that calling and those related to it. It matters little to
me whether my pupil is intended for the army, the church, or the
law. Before his parents chose a calling for him nature called him
to be a man. Life is the trade I would teach him. When he leaves
me, I grant you, he will be neither a magistrate, a soldier, nor a
priest; he will be a man. All that becomes a man he will learn as
quickly as another. In vain will fate change his station, he will
always be in his right place. "Occupavi te, fortuna, atque cepi;
omnes-que aditus tuos interclusi, ut ad me aspirare non posses."(I)

●教育

☉Under existing conditions a man left to himself
from birth would be more of a monster than the rest. Prejudice,
authority, necessity, example, all the social conditions into which
we are plunged, would stifle nature in him and put nothing in her
place. She would be like a sapling chance sown in the midst of the
highway, bent hither and thither and soon crushed by the passers-by.(I)
（然而環境險惡使教育成為必要）

☉Plants are fashioned by cultivation, man by education. If a man
were born tall and strong, his size and strength would be of no
good to him till he had learnt to use them; they would even harm
him by preventing others from coming to his aid(I)

☉There is much discussion as to the characteristics of a good
tutor. My first requirement, and it implies a good many more, is
that he should not take up his task for reward. There are callings
so great that they cannot be undertaken for money without showing
our unfitness for them; such callings are those of the soldier and
the teacher.(I)（軍人與老師不得有金錢交易）

☉The poor man has no need of education. The education of his
own station in life is forced upon him, he can have no other; the
education received by the rich man from his own station is least
fitted for himself and for society. Moreover, a natural education
should fit a man for any position. Now it is more unreasonable
to train a poor man for wealth than a rich man for poverty, for
in proportion to their numbers more rich men are ruined and fewer
poor men become rich. Let us choose our scholar among the rich; we
shall at least have made another man; the poor may come to manhood
without our help.(I)（窮人不需接受教育的推論）

●教育：獨立

☉People think only of preserving their child's life; this is not
enough, he must be taught to preserve his own life when he is a
man, to bear the buffets of fortune, to brave wealth and poverty,
to live at need among the snows of Iceland or on the scorching rocks
of Malta. (I)

●教育：生死

☉The real object of our study is man and his environment. To my mind
those of us who can best endure the good and evil of life are the
best educated; hence it follows that true education consists less
in precept than in practice. We begin to learn when we begin to
live; our education begins with ourselves, our first teacher is
our nurse. (I)（教育是如何忍受人生苦樂的教育）

☉In vain you guard against death; he must needs die; and
even if you do not kill him with your precautions, they are mistaken.
Teach him to live rather than to avoid death: life is not breath,
but action, the use of our senses, our mind, our faculties, every
part of ourselves which makes us conscious of our being. Life
consists less in length of days than in the keen sense of living.
A man maybe buried at a hundred and may never have lived at all.
He would have fared better had he died young. (I)（未知生焉知死？！）

☉Men, be kind to your fellow-men; this is your first duty, kind to
every age and station, kind to all that is not foreign to humanity.
What wisdom can you find that is greater than kindness? Love childhood,
indulge its sports, its pleasures, its delightful instincts. Who
has not sometimes regretted that age when laughter was ever on the
lips, and when the heart was ever at peace? Why rob these innocents
of the joys which pass so quickly, of that precious gift which they
cannot abuse? Why fill with bitterness the fleeting days of early
childhood, days which will no more return for them than for you?
Fathers, can you tell when death will call your children to him?
Do not lay up sorrow for yourselves by robbing them of the short
span which nature has allotted to them. As soon as they are aware
of the joy of life, let them rejoice in it, go that whenever God
calls them they may not die without having tasted the joy of life.(II)
（應該迴避死亡的議題，強調生命的歡樂）

●教育：體驗

☉The natural man is interested in all new
things. He feels so feeble that he fears the unknown: the habit of
seeing fresh things without ill effects destroys this fear....
Those who are continually seeing terrible things think nothing
of them.(I)（恐懼乃因無知）

☉Give your scholar no verbal lessons; he should be taught by
experience alone(II)（從經驗而非語言來學習！）

☉In any study whatsoever the symbols are of no value without the
idea of the things symbolised. Yet the education of the child in
confined to those symbols, while no one ever succeeds in making
him understand the thing signified. You think you are teaching him
what the world is like; he is only learning the map; he is taught
the names of towns, countries, rivers, which have no existence for
him except on the paper before him. I remember seeing a geography
somewhere which began with: "What is the world?"--"A sphere of
cardboard." That is the child's geography.(II)
（小孩無法學外語和地理）

☉It is a still more ridiculous error to set them to study history,
which is considered within their grasp because it is merely
a collection of facts. But what is meant by this word "fact"? Do
you think the relations which determine the facts of history are
so easy to grasp that the corresponding ideas are easily developed
in the child's mind! Do you think that a real knowledge of events
can exist apart from the knowledge of their causes and effects,
and that history has so little relation to words that the one can
be learnt without the other? If you perceive nothing in a man's
actions beyond merely physical and external movements, what do you
learn from history? Absolutely nothing; while this study, robbed
of all that makes it interesting, gives you neither pleasure nor
information. If you want to judge actions by their moral bearings,
try to make these moral bearings intelligible to your scholars.
You will soon find out if they are old enough to learn history.(II)
（學歷史更是無知）

☉The cause indicates the cure. In everything habit overpowers
imagination; it is only aroused by what is new. It is no longer
imagination, but memory which is concerned with what we see every
day, and that is the reason of the maxim, "Ab assuetis non fit
passio," for it is only at the flame of imagination that the passions
are kindled. Therefore do not argue with any one whom you want to
cure of the fear of darkness; take him often into dark places and
be assured this practice will be of more avail than all the arguments
of philosophy. The tiler on the roof does not know what it is to
be dizzy, and those who are used to the dark will not be afraid.(II)
（★★只有親身體驗才能去除所有因無知而來的恐懼情感）

☉Nature should be his only teacher, and things
his only models. He should have the real thing before his eyes, not
its copy on paper. Let him draw a house from a house, a tree from
a tree, a man from a man; so that he may train himself to observe
objects and their appearance accurately and not to take false and
conventional copies for truth. I would even train him to draw only
from objects actually before him and not from memory, so that,
by repeated observation, their exact form may be impressed on his
imagination, for fear lest he should substitute absurd and fantastic
forms for the real truth of things, and lose his sense of proportion
and his taste for the beauties of nature.(II)
（大自然才是他的老師）

●教育：實踐

☉I am never weary of repeating: let all the lessons of young people
take the form of doing rather than talking; let them learn nothing
from books which they can learn from experience. How absurd to
attempt to give them practice in speaking when they have nothing
to say, to expect to make them feel, at their school desks, the
vigour of the language of passion and all the force of the arts
of persuasion when they have nothing and nobody to persuade! All
the rules of rhetoric are mere waste of words to those who do not
know how to use them for their own purposes. How does it concern
a schoolboy to know how Hannibal encouraged his soldiers to cross
the Alps? If instead of these grand speeches you showed him how to
induce his prefect to give him a holiday, you may be sure he would
pay more attention to your rules.(IV)

●教育：自由

☉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.(I)

●教育：行為療法

☉ I am very far from wishing that they should be neglected;
on the contrary, it is of the utmost importance that their wants
should be anticipated, so that they need not proclaim their wants
by crying. But neither would I have unwise care bestowed on them.
Why should they think it wrong to cry when they find they can get
so much by it? When they have learned the value of their silence they
take good care not to waste it. In the end they will so exaggerate
its importance that no one will be able to pay its price; then worn
out with crying they become exhausted, and are at length silent.

Prolonged crying on the part of a child neither swaddled nor out
of health, a child who lacks nothing, is merely the result of habit
or obstinacy. Such tears are no longer the work of nature, but the
work of the child's nurse, who could not resist its importunity
and so has increased it, without considering that while she quiets
the child to-day she is teaching him to cry louder to-morrow.(I)
（藉由不理會、或轉移注意來停止哭泣）

●教育：痛覺

☉Should he fall or bump his head, or make his nose bleed, or cut
his fingers, I shall show no alarm, nor shall I make any fuss over
him; I shall take no notice, at any rate at first. The harm is done;
he must bear it; all my zeal could only frighten him more and make
him more nervous. Indeed it is not the blow but the fear of it which
distresses us when we are hurt. I shall spare him this suffering
at least, for he will certainly regard the injury as he sees me
regard it; if he finds that I hasten anxiously to him, if I pity
him or comfort him, he will think he is badly hurt. If he finds I
take no notice, he will soon recover himself, and will think the
wound is healed when it ceases to hurt. This is the time for his
first lesson in courage, and by bearing slight ills without fear
we gradually learn to bear greater.(II)（勿加強其對痛覺的認知！）

☉I shall not take pains to prevent Emile hurting himself; far from
it, I should be vexed if he never hurt himself, if he grew up
unacquainted with pain. To bear pain is his first and most useful
lesson. It seems as if children were small and weak on purpose to
teach them these valuable lessons without danger. The child has
such a little way to fall he will not break his leg; if he knocks
himself with a stick he will not break his arm; if he seizes a sharp
knife he will not grasp it tight enough to make a deep wound. So
far as I know, no child, left to himself, has ever been known to
kill or maim itself, or even to do itself any serious harm, unless
it has been foolishly left on a high place, or alone near the fire,
or within reach of dangerous weapons. What is there to be said for
all the paraphernalia with which the child is surrounded to shield
him on every side so that he grows up at the mercy of pain, with
neither courage nor experience, so that he thinks he is killed by
a pin-prick and faints at the sight of blood?(II)
（忍耐痛苦是最重要的教育！）

●教育：誠

☉Above all, beware of teaching the child empty phrases of politeness,
which serve as spells to subdue those around him to his will, and
to get him what he wants at once. The artificial education of the
rich never fails to make them politely imperious, by teaching them
the words to use so that no one will dare to resist them. Their
children have neither the tone nor the manner of suppliants; they are
as haughty or even more haughty in their entreaties than in their
commands, as though they were more certain to be obeyed. You see
at once that "If you please" means "It pleases me," and "I beg"
means "I command." What a fine sort of politeness which only succeeds
in changing the meaning of words so that every word is a command!
For my own part, I would rather Emile were rude than haughty, that
he should say "Do this" as a request, rather than "Please" as a
command. What concerns me is his meaning, not his words.(II)
（杜絕心口不符的虛偽惡習）

●教育：道德

☉The very words OBEY and COMMAND will be excluded from his vocabulary,
still more those of DUTY and OBLIGATION; but the words strength,
necessity, weakness, and constraint must have a large place in
it. Before the age of reason it is impossible to form any idea of
moral beings or social relations; so avoid, as far as may be, the
use of words which express these ideas, lest the child at an early
age should attach wrong ideas to them, ideas which you cannot or
will not destroy when he is older.(II)（最初不言道德）

☉"Reason with children" was Locke's chief maxim; it is in the height
of fashion at present, and I hardly think it is justified by its
results; those children who have been constantly reasoned with
strike me as exceedingly silly. Of all man's faculties, reason,
which is, so to speak, compounded of all the rest, is the last
and choicest growth, and it is this you would use for the child's
early training. To make a man reasonable is the coping stone of a
good education, and yet you profess to train a child through his
reason! You begin at the wrong end, you make the end the means.
If children understood reason they would not need education, but
by talking to them from their earliest age in a language they do
not understand you accustom them to be satisfied with words, to
question all that is said to them, to think themselves as wise as
their teachers; you train them to be argumentative and rebellious;
and whatever you think you gain from motives of reason, you really
gain from greediness, fear, or vanity with which you are obliged
to reinforce your reasoning.(II)（過早講理之弊！）

☉Let him only know that he is weak and you are strong, that his condition
and yours puts him at your mercy; let this be perceived, learned,
and felt. Let him early find upon his proud neck, the heavy yoke
which nature has imposed upon us, the heavy yoke of necessity, under
which every finite being must bow. Let him find this necessity in
things, not in the caprices of man; let
the curb be force, not authority. If there is something he should
not do, do not forbid him, but prevent him without explanation or
reasoning; what you give him, give it at his first word without
prayers or entreaties, above all without conditions. Give willingly,
refuse unwillingly, but let your refusal be irrevocable; let
no entreaties move you; let your "No," once uttered, be a wall of
brass, against which the child may exhaust his strength some five
or six times, but in the end he will try no more to overthrow it.(II)
（訴諸強力拒絕即可，不需說明）

☉Give your scholar no verbal lessons; he should be taught by
experience alone; never punish him, for he does not know what it
is to do wrong; never make him say, "Forgive me," for he does not
know how to do you wrong. Wholly unmoral in his actions, he can
do nothing morally wrong, and he deserves neither punishment nor
reproof.(II)（反對體罰）

☉Your ill-tempered child destroys everything he touches. Do not vex
yourself; put anything he can spoil out of his reach. He breaks
the things he is using; do not be in a hurry to give him more; let
him feel the want of them. He breaks the windows of his room; let
the wind blow upon him night and day, and do not be afraid of his
catching cold; it is better to catch cold than to be reckless.
Never complain of the inconvenience he causes you, but let him feel
it first. At last you will have the windows mended without saying
anything. He breaks them again; then change your plan; tell him
dryly and without anger, "The windows are mine, I took pains to have
them put in, and I mean to keep them safe." Then you will shut him
up in a dark place without a window. At this unexpected proceeding
he cries and howls; no one heeds. Soon he gets tired and changes
his tone; he laments and sighs; a servant appears, the rebel begs
to be let out. Without seeking any excuse for refusing, the servant
merely says, "I, too, have windows to keep," and goes away. At last,
when the child has been there several hours, long enough to get
very tired of it, long enough to make an impression on his memory,
some one suggests to him that he should offer to make terms with
you, so that you may set him free and he will never break windows
again. (II)（讓他自己承受打破窗的自然後果）

☉If his difficult
temperament compels me to make some agreement with him, I will take
good care that the suggestion always comes from him, never from
me; that when he undertakes anything he has always a present and
effective interest in fulfilling his promise, and if he ever fails
this lie will bring down on him all the unpleasant consequences
which he sees arising from the natural order of things, and not
from his tutor's vengeance. But far from having recourse to such
cruel measures, I feel almost certain that Emile will not know for
many years what it is to lie, and that when he does find out, he
will be astonished and unable to understand what can be the use of
it. It is quite clear that the less I make his welfare dependent on
the will or the opinions of others, the less is it to his interest
to lie.(II)（其道德為自律的）

●教育：身教

☉Remember you must be a man yourself before you try to train a man;
you yourself must set the pattern he shall copy.(II)

●教育：環境

☉This is one reason why I want to bring up Emile in the country,
far from those miserable lacqueys, the most degraded of men except
their masters; far from the vile morals of the town, whose gilded
surface makes them seductive and contagious to children; while
the vices of peasants, unadorned and in their naked grossness, are
more fitted to repel than to seduce, when there is no motive for
imitating them.(II) （鄉村最好）

●教育：論學

☉When reading is of use to him, I admit he must learn to read, but
till then he will only find it a nuisance.(II)

☉I am pretty sure Emile will learn
to read and write before he is ten, just because I care very little
whether he can do so before he is fifteen; but I would rather he
never learnt to read at all, than that this art should be acquired
at the price of all that makes reading useful. What is the use of
reading to him if he always hates it? "(II)（讀書必要求出於主動）

☉I hate books; they only teach us to talk about things we know
nothing about. Hermes, they say, engraved the elements of science
on pillars lest a deluge should destroy them. Had he imprinted
them on men's hearts they would have been preserved by tradition.
Well-trained minds are the pillars on which human knowledge is most
deeply engraved.(III)（相信頭腦甚於書本）

●教育：科學

☉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 himself.
Let him not be taught science, let him discover it. If ever you
substitute authority for reason he will cease to reason; he will
be a mere plaything of other people's thoughts.(III)
（使他思考而非灌輸知識！）

●教育：人文

☉Emile's knowledge is confined to nature and things. The very name
of history is unknown to him, along with metaphysics and morals. He
knows the essential relations between men and things, but nothing
of the moral relations between man and man. He has little power of
generalisation, he has no skill in abstraction. He perceives that
certain qualities are common to certain things, without reasoning
about these qualities themselves. He is acquainted with the
abstract idea of space by the help of his geometrical figures; he
is acquainted with the abstract idea of quantity by the help of
his algebraical symbols.(III)（無知於人文知識）

●教育：體育

☉It is a lamentable mistake to imagine that bodily activity hinders
the working of the mind, as if these two kinds of activity ought
not to advance hand in hand, and as if the one were not intended
to act as guide to the other.....

So mind and body work together.
He is always carrying out his own ideas, not those of other people,
and thus he unites thought and action; as he grows in health and
strength he grows in wisdom and discernment. This is the way to
attain later on to what is generally considered incompatible, though
most great men have achieved it, strength of body and strength of
mind, the reason of the philosopher and the vigour of the athlete.(II)

☉Before you can practise an art you must first get your tools; and
if you are to make good use of those tools, they must be fashioned
sufficiently strong to stand use. To learn to think we must therefore
exercise our limbs, our senses, and our bodily organs, which are
the tools of the intellect; and to get the best use out of these
tools, the body which supplies us with them must be strong and
healthy. Not only is it quite a mistake that true reason is developed
apart from the body, but it is a good bodily constitution which
makes the workings of the mind easy and correct.(II)
（工欲善其事，必先利其器）

☉There is a mere natural and mechanical use of the senses which
strengthens the body without improving the judgment. It is all
very well to swim, run, jump, whip a top, throw stones; but have
we nothing but arms and legs? Have we not eyes and ears as well;
and are not these organs necessary for the use of the rest? Do not
merely exercise the strength, exercise all the senses by which it
is guided; make the best use of every one of them, and check the
results of one by the other.

●教育：刻苦

☉do not be so foolish as to
soften your pupil by letting him always sleep his sleep out. Leave
him at first to the law of nature without any hindrance, but never
forget that under our conditions he must rise above this law; he
must be able to go to bed late and rise early, be awakened suddenly,
or sit up all night without ill effects. Begin early and proceed
gently, a step at a time, and the constitution adapts itself to
the very conditions which would destroy it if they were imposed
for the first time on the grown man.

In the next place he must be accustomed to sleep in an uncomfortable
bed, which is the best way to find no bed uncomfortable. Speaking
generally, a hard life, when once we have become used to it,
increases our pleasant experiences; an easy life prepares the way
for innumerable unpleasant experiences. Those who are too tenderly
nurtured can only sleep on down; those who are used to sleep on
bare boards can find them anywhere. There is no such thing as a
hard bed for the man who falls asleep at once.(II)（哪裡都可睡）

●教育：思考

☉Our wisdom is slavish prejudice, our customs consist in control,
constraint, compulsion. Civilised 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 our
institutions. (I)（一輩子作成見的奴隸！！）

☉ It is a misfortune to
know what they think, without knowing whether their thoughts are
true or false. First teach him things as they really are, afterwards
you will teach him how they appear to us. He will then be able to
make a comparison between popular ideas and truth, and be able to
rise above the vulgar crowd; for you are unaware of the prejudices
you adopt, and you do not lead a nation when you are like it. But
if you begin to teach the opinions of other people before you teach
how to judge of their worth, of one thing you may be sure, your
pupil will adopt those opinions whatever you may do, and you will
not succeed in uprooting them. I am therefore convinced that to
make a young man judge rightly, you must form his judgment rather
than teach him your own.

So far you see I have not spoken to my pupil about men; he would
have too much sense to listen to me. His relations to other people
are as yet not sufficiently apparent to him to enable him to judge
others by himself. The only person he knows is himself, and his
knowledge of himself is very imperfect. But if he forms few opinions
about others, those opinions are correct. He knows nothing of
another's place, but he knows his own and keeps to it. I have bound
him with the strong cord of necessity, instead of social laws, which
are beyond his knowledge. He is still little more than a body; let
us treat him as such.(III)（教育遲緩都是為了使他擺脫社會成見！）

☉Compelled to learn for himself, he uses his own reason not that of
others, for there must be no submission to authority if you would
have no submission to convention. Most of our errors are due to
others more than ourselves. This continual exercise should develop
a vigour of mind like that acquired by the body through labour and
weariness. Another advantage is that his progress is in proportion
to his strength, neither mind nor body carries more than it can
bear. When the understanding lays hold of things before they are
stored in the memory, what is drawn from that store is his own;
while we are in danger of never finding anything of our own in a
memory over-burdened with undigested knowledge.(III)（思考所得都是自己的）

☉Emile knows little, but what he knows is really his own; he has no
half-knowledge. Among the few things he knows and knows thoroughly
this is the most valuable, that there are many things he does not
know now but may know some day, many more that other men know but
he will never know, and an infinite number which nobody will ever
know. He is large-minded, not through knowledge, but through
the power of acquiring it; he is open-minded, intelligent, ready
for anything, and, as Montaigne says, capable of learning if not
learned. I am content if he knows the "Wherefore" of his actions
and the "Why" of his beliefs. For once more my object is not to
supply him with exact knowledge, but the means of getting it when
required, to teach him to value it at its true worth, and to love
truth above all things. By this method progress is slow but sure,
and we never need to retrace our steps.(III)（有能力而非知識）

☉But remember, in the first place, that when I want to train
a natural man, I do not want to make him a savage and to send him
back to the woods, but that living in the whirl of social life
it is enough that he should not let himself be carried away by
the passions and prejudices of men; let him see with his eyes and
feel with his heart, let him own no sway but that of reason.(VI)
（用自己的眼睛看世界的人）

●醫學

☉A feeble body makes a feeble mind. Hence the influence of physic,
an art which does more harm to man than all the evils it professes
to cure. I do not know what the doctors cure us of, but I know
this: they infect us with very deadly diseases, cowardice, timidity,
credulity, the fear of death. What matter if they make the dead
walk, we have no need of corpses; they fail to give us men, and it
is men we need.(I)（醫學史人喪失勇敢的特質）

☉Medicine is all the fashion in these days, and very naturally. It
is the amusement of the idle and unemployed, who do not know what
to do with their time, and so spend it in taking care of themselves.
If by ill-luck they had happened to be born immortal, they would
have been the most miserable of men; a life they could not lose
would be of no value to them. Such men must have doctors to threaten
and flatter them, to give them the only pleasure they can enjoy,
the pleasure of not being dead.(I)（對於依賴醫學者的不屑）

☉That wise man, Locke, who had devoted part
of his life to the study of medicine, advises us to give no drugs
to the child, whether as a precaution, or on account of slight
ailments. I will go farther, and will declare that, as I never
call in a doctor for myself, I will never send for one for Emile,
unless his life is clearly in danger, when the doctor can but kill
him.(I)（非不得已絕不求助醫學）

☉Hygiene is the only useful part of medicine, and hygiene is rather
a virtue than a science. Temperance and industry are man's true
remedies; work sharpens his appetite and temperance teaches him to
control it.(I)（衛生、節制與勤勞才是真正的醫藥）

☉Sacrifice a little time in early
childhood, and it will be repaid you with usury when your scholar
is older. The wise physician does not hastily give prescriptions
at first sight, but he studies the constitution of the sick man
before he prescribes anything; the treatment is begun later, but
the patient is cured, while the hasty doctor kills him.(II)
（良醫花最久時間觀察，最慢用藥）

●嬰兒

☉The new-born child requires to stir and stretch his limbs to free
them from the stiffness resulting from being curled up so long.
His limbs are stretched indeed, but he is not allowed to move them.
Even the head is confined by a cap. One would think they were afraid
the child should look as if it were alive. (I)

☉From birth you are always checking
them, your first gifts are fetters, your first treatment, torture.
Their voice alone is free; why should they not raise it in complaint?
They cry because you are hurting them; if you were swaddled you
would cry louder still. (I)

●反乳母

☉What is the origin of this senseless and unnatural custom? Since
mothers have despised their first duty and refused to nurse their
own children, they have had to be entrusted to hired nurses. Finding
themselves the mothers of a stranger's children, without the ties
of nature, they have merely tried to save themselves trouble. (I)
（身為母親的天性義務）

☉A father has done but a third of his task when he begets children
and provides a living for them. He owes men to humanity, citizens
to the state. A man who can pay this threefold debt and neglect to
do so is guilty, more guilty, perhaps, if he pays it in part than
when he neglects it entirely. He has no right to be a father if
he cannot fulfil a father's duties. Poverty, pressure of business,
mistaken social prejudices, none of these can excuse a man from his
duty, which is to support and educate his own children. If a man
of any natural feeling neglects these sacred duties he will repent
it with bitter tears and will never be comforted. (I)
（身為父親的人道義務）


2004.10.16閱畢
立人祕密書齋