關(guān)于論真理的英語(yǔ)散文

　　真理之所以為真理，只是因?yàn)樗�是和謬誤以及虛偽對(duì)立的。下面是關(guān)于論真理的英語(yǔ)散文的內(nèi)容，歡迎閱讀！

　　OF TRUTH

　　What is truth? said jesting Pilate; and would not stay for an answer. Certainly there be, that delight in giddiness; and count it a bondage, to fix a belief; affecting free-will in thinking, as well as in acting. And though the sects of philosophers of that kind be gone, yet there remain certain discoursing wits, which are of the same veins, though there be not so much blood in them, as was in these of the ancients. And though the sects of philosophers of that kind be gone, yet there remain certain discoursing wits, which are of the same veins, though there be not so much blood in them, as was in those of the ancients. But it is not only the difficulty and labour, which men take in finding out of truth, nor again, that when it is found, it imposes upon men’s thoughts, that doth bring lies in favour; but a natural, though corrupt love, of the lie itself. One of the later school of the Grecians, examineth the matter, and is at a stand, to think what should be in it, that men should love lies; where neither they make for pleasure, as with poets, nor for advantage, as with the merchant; but for the lie’s sake. But I cannot tell; this same truth, is a naked, and open day-light, that doth not show the masques, and mummeries, and triumphs, of the world, half so stately and daintily as candle-lights. Truth may perhaps come to the price of a pearl, that shows best by day; but it will not rise to the price of a diamond, or carbuncle, that shows best in varied lights. A mixture of a lie doth ever add pleasure. Does any man doubt, that if there were taken out of men’s minds, vain opinions, flattering hopes, false valuations, imaginations as one would, and the like, but it would leave the minds, of a number of men, poor shrunken things, full of melancholy and indisposition, and unpleasing to themselves? One of the fathers, in great severity, called poesy, vinum daemonum, because it filleth the imagination; and yet it is, but with the shadow of a lie. But it is not the lie, that passeth through the mind, but the lie that sinketh in, and settleth in it, that doth the hurt; such as we spake of before. But howsoever these things are thus, in men’s depraved judgments, and affections, yet truth, which only doth judge itself, teacheth, that the inquiry of truth, which is the love-making, or wooing of it; the knowledge of truth, which is the presence of it; and the belief of truth, which is the enjoying of it; is the sovereign good of human nature. The first creature of God, in the works of the days, was the light of the sense; the last, was the light of reason; and his Sabbath work, ever since, is the illumination of his spirit. First he breathed light, upon the face, of the matter or chaos; then he breathed light, into the face of man; and still he breatheth and inspireth light, into the face of his chosen. The poet, that beautified the sect, that was otherwise inferior to the rest, said yet excellently well: ‘it is a pleasure, to stand upon the shore, and to see ships tossed upon the sea; a pleasure to stand in the window of a castle, and to see a battle, and the adventures thereof below: but no pleasure is comparable to the standing upon the vantage ground of truth:’ (a hill not to be commanded, and where the air is always clear and serene;) ‘a(chǎn)nd to see the errors, and wanderings, and mists, and tempests, in the vale below;’ so always, that this prospect be with pity, and not with swelling, or pride. Certainly, it is heaven upon earth, to have a man’s mind move in charity, rest in providence, and turn upon the poles of truth.

　　To pass from theological, and philosophical truth, to the truth of civil business; it will be acknowledged, even by those that practise it not, that clear, and round dealing, is the honour of man’s nature; and that mixture of falsehood, is like alloy in coin of gold and silver, which may make the metal work the better, but it embaseth it. For these winding, and crooked courses, are the goings of the serpent; which goes basely upon the belly, and not upon the feet. There is no vice, that doth so cover a man with shame, as to be found false, and perfidious. And therefore Mountaigny saith prettily, when he enquired the reason, why the word of the lie should be such a disgrace, and such an odious charge? saith he, ‘If it be well weighed, to lay that a man lieth, is as much to say, as that he is brave towards God, and a coward towards men.’ For a lie faces God, and shrinks from man. Surely the wickedness of falsehoods, and breach of faith, cannot possibly be so highly expressed, as in that it shall be the last peal, to call the judgements of God upon the generations of men, it being foretold, that when Christ cometh, He shall not find faith upon the earth.

　　論真理

　　真理何物？皮拉多笑而問(wèn)曰，未待人答，不顧而去。卻有見(jiàn)異思遷之徒，以持見(jiàn)不變?yōu)槭�縛，而標(biāo)榜思想與行動(dòng)之自由意志。先哲一派曾持此見(jiàn)，雖已逝去，尚有二三散漫書(shū)生依附舊說(shuō)，唯精力已大不如古人矣。固然，真理費(fèi)力難求，求得之后不免限制思想，唯人之愛(ài)偽非坐此一因，蓋由其天性中原有愛(ài)偽之劣念耳。希臘晚期學(xué)人審問(wèn)此事，不解人為何喜愛(ài)偽說(shuō)，既不能從中得樂(lè)，如詩(shī)人然，又不能從中獲利，如商人然，則唯有愛(ài)偽之本體而已。余亦難言究竟，唯思真理猶如白日無(wú)遮之光，直照人世之歌舞慶典，不如燭光掩映，反能顯其堂皇之美。真理之價(jià)，有似珍珠，白晝最見(jiàn)其長(zhǎng)，而不如鉆石，弱光始露其妙。言中有偽，常能更增其趣。蓋人心如盡去其空論、妄念、誤斷、怪想，則僅余一萎縮之囊，囊中盡裝怨聲呻吟之類(lèi)，本人見(jiàn)之亦不樂(lè)矣!事實(shí)如此，誰(shuí)復(fù)疑之?昔有長(zhǎng)老厲責(zé)詩(shī)歌，稱(chēng)之為魔鬼之酒，即因其擴(kuò)展幻想，實(shí)則僅得偽之一影耳。為害最烈者并非飄略人心之偽，而系滯留人心之偽，前已言及。然不論人在墮落時(shí)有幾許誤斷妄念，真理仍為人性之至善。蓋真理者，唯真理始能判之，其所教者為求真理，即對(duì)之愛(ài)慕;為知真理，即得之于心;為信真理，即用之為樂(lè)。上帝創(chuàng)世時(shí)首創(chuàng)感覺(jué)之光，末創(chuàng)理智之光，此后安息而顯圣靈。先以光照物質(zhì)，分別混沌;次以光照人面，對(duì)其所選之人面更常耀不滅。古有詩(shī)人信非崇高，言則美善，曾有妙語(yǔ)云：“立岸上見(jiàn)浪催船行，一樂(lè)也;立城堡孔后看戰(zhàn)斗進(jìn)退，一樂(lè)也;然皆不足以比身居真理高地之樂(lè)也;真理之峰高不可及，可吸純潔之氣，可瞰谷下側(cè)行、瞭徨、迷霧、風(fēng)暴之變”。景象如此，但須臨之以憐世之心，而不可妄自尊大也。人心果能行愛(ài)心，安天命，運(yùn)轉(zhuǎn)于真理之軸上，誠(chéng)為世上天國(guó)矣。

　　如自神學(xué)哲學(xué)之真理轉(zhuǎn)論社會(huì)事務(wù)，則人無(wú)論遵守與否，皆識(shí)一點(diǎn)，即公開(kāi)正直之行為人性之榮，如摻偽則如金銀幣中摻雜，用時(shí)縱然方便，其值大貶矣。蓋此類(lèi)歪斜之行唯毒蛇始為，其因無(wú)公行之足，唯有暗爬之腹也。惡行之中，令人蒙羞最大者莫過(guò)于虛偽背信。謊言之為奇恥大辱也，蒙田探究真理，曾云：“如深究此事，指人說(shuō)謊猶言此人對(duì)上帝勇而對(duì)人怯也，該說(shuō)慌者敢于面對(duì)上帝，而畏避世人”。善哉此言。虛偽背信之惡，最有力之指責(zé)莫過(guò)于稱(chēng)之為向上帝鳴最后警鐘，請(qǐng)來(lái)裁判無(wú)數(shù)世代之人，蓋圣經(jīng)早已預(yù)言，基督降世時(shí)，“世上已無(wú)信義可言矣”。

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