The World's Greatest Books [Volumes 1-15, 17-20]
- Автор: Gutenberg
- Год: 1910
- Язык: английский
- Жанр: Культурология
Электронная книга - «The World's Greatest Books [Volumes 1-15, 17-20]». Краткое содержание книги:
The World's Greatest Books — Volume 01 — Fiction от Неизвестный
The World's Greatest Books — Volume 02 — Fiction от Неизвестный
The World's Greatest Books — Volume 03 — Fiction от Неизвестный
The World's Greatest Books — Volume 04 — Fiction от Неизвестный
The World's Greatest Books — Volume 05 — Fiction от Неизвестный
The World's Greatest Books — Volume 06 — Fiction от Неизвестный
The World's Greatest Books — Volume 07 — Fiction от Неизвестный
The World's Greatest Books — Volume 08 — Fiction от Неизвестный
The World's Greatest Books — Volume 09 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 10 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 11 — Ancient and Mediæval History от Неизвестный
The World's Greatest Books — Volume 12 — Modern History от Неизвестный
The World's Greatest Books — Volume 13 — Religion and Philosophy от Неизвестный
The World's Greatest Books — Volume 14 — Philosophy and Economics от Неизвестный
The World's Greatest Books — Volume 15 — Science от Неизвестный
The World's Greatest Books — Volume 17 — Poetry and Drama от Неизвестный
The world's greatest books от Mee, Arthur, 1875-1943, joint editor & Hammerton, John Alexander, Sir, 1871-1949, joint editor & McClure, S. S. (Samuel Sidney), 1857-1949, joint editor
The World's Greatest Books — Volume 19 — Travel and Adventure от Неизвестный
The World's Greatest Books — Volume 20 — Miscellaneous Literature and Index от Неизвестный
Do not take your whole life into your head at a time, nor burden yourself with the weight of the future, nor form an image of all probable misfortunes. Neither what is past nor what is to come need afflict you, for you have only to deal with the present; and this is strangely lessened if you take it singly and by itself. Chide your fancy, therefore, if it offers to grow faint under so slender a trial.
Throw me into what climate or state you please, for all that I will keep my soul content. Is any misadventure big enough to ruffle my peace, or to make my mind mean, craving and servile? What is there that can justify such disorders?
Be not heavy in business, nor disturbed in conversation,nor rambling in thought. Do not burden yourself with too much employment. Do men curse you? This cannot prevent you from keeping a wise, temperate, and upright mind. If a man standing by a lovely spring should rail at it, the water is none the worse for his foul language; and if he throw in dirt it will quickly disappear, and the fountain will be as wholesome as ever. How are you to keep your springs always running, and never stagnate into a pool? You must persevere in the virtues of freedom, sincerity, moderation, and good nature.
Book IX
Do not drudge like a galley-slave, nor do business in a laborious manner, as if you wish to be pitied or wondered at.
As virtue and vice consist in action, and not in the impressions of the senses, so it is not what they feel, but what they do, which makes mankind either happy or miserable.
This man prays that he may gain such a woman; but do you rather pray that you may have no such inclination. Another invokes the gods to set him free from some troublesome circumstance; but let it be your petition that your mind may not be set upon such a wish. A third is devout in order to prevent the loss of his son; but I would have you pray rather against the fear of losing him. Let this be the rule for your devotions, and watch the event.
Book X
O my soul, are you ever to be rightly good, sincere, and uniform, and made more visible to yourself than the body that hangs about you? Are you ever likely to relish good nature and general kindness as you ought? Will you ever be fully satisfied, rise abovewanting and wishing, and never desire to obtain your pleasure out of anything foreign, either living or inanimate? Are you ever likely to be so happily qualified as to converse with the gods and men in such a manner as neither to complain of them nor to be condemned by them?
Put it out of the power of all men to give you a bad name, and if anyone reports you not to be an honest or a good man let your practice give him the lie. This is quite feasible; for who can hinder you from being just and sincere?
There is no one so happy in his family and friends but that some of them, when they see him going, will rejoice at a good riddance. Let him be a person of never so much probity and prudence, yet someone will say at his grave: "Well, our man of order and gravity is gone; we shall be no more troubled with his discipline." This is the best treatment a good man must expect.
Book XI
What a brave soul it is that is always ready to depart from the body, and is unconcerned as to whether she will be extinguished, scattered, or removed! But she must be prepared upon reasonable grounds, and not out of mere obstinacy like the Christians; her fortitude must have nothing of noise or of tragic ostentation, but must be grave and seemly.
How fulsome and hollow does that man seem who cries: "I'm resolved to deal sincerely with you!" Hark you, friend, what need of all this flourish? Let your actions speak. Your face ought to vouch for you. I would have virtue look out of the eye no less apparently than love does. A man of integrity and good nature can never be concealed, for his character is wrought into his countenance.
Gentleness and good humour are invincible, providedthey are of the right stamp and without hypocrisy. This is the way to disarm the most outrageous person--to continue kind and unmoved under ill usage, and to strike in at the right opportunity with advice. But let all be done out of mere love and kindness.
Book XII
I have often wondered how it is that everyone should love himself best, and yet value his neighbour's opinion of him more than his own. If any man should be ordered to turn his inside outwards, and publish every thought and fancy as fast as they come into his head, he would not submit to so much as a day of this discipline. Thus it is that we dread our neighbour's judgment more than our own.
What a mighty privilege man is born to, since it is in his power not to do anything but what God Almighty approves, and to be satisfied with all the distributions of Providence!
Reflect upon those who have made the most glorious figure or have met with the greatest misfortunes. Where are they all now? They are vanished like a little smoke. The prize is insignificant, and the play not worth the candle. It is much more becoming to a philosopher to stand clear of affectation, to be honest and moderate upon all occasions, and to follow cheerfully wherever the gods lead on, remembering that nothing is more scandalous than a man who is proud of his humility.
Listen, friend! You have been a burgher of this great city. What matter though you have lived in it fewer years or more? If you have kept the laws of the corporation, the length or shortness of the time makes no difference. Where is the hardship, then, if Nature, that planted you here, orders your removal? You cannot say you are sent off by an unjust tyrant No! You quit the stage as fairly as a player does who has his dischargefrom the master of the revels. "But I have only gone through three acts, and not held out to the end of the fifth!" True; but in life three acts may complete the play. He is the only judge of completeness who first ordered your entrance and now your exit; you are accountable for neither the one nor the other. Retire therefore, in serenity, as He who dismisses you is serene.
FRANCIS BACON
The Advancement of Learning
Francis Bacon, English philosopher and Chancellor, was born on January 22, 1561, the son of Lord Keeper Bacon, was sent to Trinity College, Cambridge, in 1573, and entered Gray's Inn in 1576. He had already become profoundly dissatisfied at Cambridge with the Aristotelian philosophy, and the conception of a humble and methodical study of Nature had early become the dominant passion of his life. Bacon became a member of parliament in 1584, and nine years later distinguished himself by coming forward as the champion of the privileges of the House of Commons against the Lords. The "Essays" were published in 1597. Bacon was knighted in 1603, on the accession of James I. In October, 1605, he published the "Advancement of Learning," a work designed to interest the king in the new philosophy, of which book we here give a summary. This review of the existing state of knowledge was intended to be made, later, into the first part of the "Instauratio Magna" under the title of "Partitiones Scientiarum." For this purpose Bacon was constantly revising it, and eventually he had it translated into Latin, and it was so published, greatly enlarged, in 1623, under the title of "De Dignitate et Augmentis Scientiarum." The summit of his career was reached in 1621, when he became Viscount St. Albans. His fall, on a charge of corruptions in the Court of Chancery, took place in the following March, and from this period until his death, on April 9, 1626, he devoted himself to his philosophical and literary works.
First Book
Let us weigh the dignity of knowledge in the balance with other things. In its archetype it is the Divine wisdom, or sapience, manifested in the creation. In the celestial hierarchy the supposed Dionysius of Athens places the angels of knowledge and illumination before those of office and domination. Then, the first material form that was created was light, which corresponds in corporal things to knowledge in incorporai. The day wherein God contemplated His own works was blessedabove the days wherein He accomplished them. Man's first employment in Paradise consisted of the two chief parts of knowledge, the view of creatures, and the imposition of names. In the age before the Flood, Scripture honours the names of the inventors of music and of works in metal. Moses was accomplished in all the learning of the Egyptians. The book of Job is pregnant with natural philosophy. In Solomon, the gift of wisdom and learning is preferred before all other earthly and temporal felicity.