RULES ｜ And here give me leave to take notice of one thing I think a fault in the ordinary method of education; and that is, the charging of children's memories, upon all occasions, with rules and precepts, which they often do not understand, and constantly as soon forget as given. It be some action you would have done, or done otherwise, whenever they forget, or do it awkwardly, make them do it over and over again, untill they are perfect, whereby you will get these two advantages. First, to see whether it be an action they can do, or is fit to be expected of them: for sometimes children are bid to do things which upon trial they are found not able to do, and had need be taught and exercised in before they are required to do them. But it is much easier for a tutor to command than to teach. Secondly, another thing got by it will be this, that by repeating the same action till it be grown habitual in them, the performance will not depend on memory or reflection, the concomitant of prudence and age, and not of childhood, but will be natural in them. Thus bowing to a gentleman, when he salutes him, and looking in his face, when he speaks to him, is by constant use as natural to a well-bred man, as breathing; it requires no thought, no reflection. Having this way cured in your child any fault, it is cured for ever: and thus one by one you may weed them out all, and plant what habits you please.

规矩 ｜  现在我提醒通常教育方法上的一个错误，就是在所有情形下，叫儿童记忆住许多规则和训诫，虽然他们不明白那些规则和训诫，也总是很快就忘记了。假如你让小孩作某件事，或是用另外的方法做，当他们忘了没有做，或是做得不好，你应当让他们反复去做，直到他们完全做好为止。这种办法有两层好处：第一、你可以知道这件事情小孩能否做，是否应当希望他们去做；因为有时小孩被吩咐去做某些事情，试过之后才知道他们并不能做，必须先教导他们，让他们练习后才能要求他们去做。但是相对于教导，导师总是容易下命令。第二、这种办法还有一个好处，就是同样的动作经过重复直到变成他们的习惯，行动就不必再靠记忆与回想，自然就能做出来了，因记忆与回想是谨慎与年岁的伴随物，不是童年的伴随物。因此当有绅士向他行礼，他应该鞠躬作答，有人向他说话，他应注视对方的面孔，这习惯因为常用的缘故，对于一个有良好的教养的人来说，就如同呼吸一样自然；它不需要思考，不需要回想。用这种方法你可以矫正孩子的任何过失，而且那过失是永远改正了；这样一件 接一件地改正下去，你可以根除他的所有过失，在他身上养成你喜欢的任何习惯。

I have seen parents so heap rules on their children, that it was impossible for the poor little ones to remember a tenth part of them, much less to observe them. However, they were either by words or blows corrected for the breach of those multiplied and often very impertinent precepts. Whence it naturally followed that the children minded not what was said to them, when it was evident to them that no attention they were capable of was sufficient to preserve them from transgression, and the rebukes which followed it.

我曾知道有些父母把大堆大堆的规则加在他们的孩子身上，可怜的小孩，连那些规则的十分之一都记不住，更不必说实行了。可是如果他们违犯了这繁杂的、经常很不恰当的规则，他们就会受到呵斥或鞭打。当小孩明显知道自己的注意力不够，很难不犯错误并因此受到责骂，那他们自然就不注意别人的嘱咐了。

Let therefore your rules to your son be as few as possible, and rather fewer than more than seem absolutely necessary. For if you burden him with many rules, one of these two things must necessarily follow; that either he must be very often punished, which will be of ill consequence, by making punishment too frequent and familiar; or else you must let the transgressions of some of your rules go unpunished, whereby they will of course grow contemptible, and your authority become cheap to him. Make but few laws, but see they be well observed when once made. Few years require but few laws, and as his age increases, when one rule is by practice well established, you may add another.

因此你对于儿子所定的规则应愈少愈好，比看来绝对必要的规则还要宁少勿多。因为如果你给他的规则太多，结果无非两种：或者是他必定经常受到惩罚，而惩罚过多、过频繁，只会有坏结果；或者你必然会让某些规定被违反而不受惩罚，这些规定就会被轻视，而你的威信在他的心目中也就降低了。规则应该少定，一旦定下就要严格遵守。年龄小的时候只须很少的规则，随着他的年纪增长，一条规则经过练习，很好地确立以后，才可增加另外一条规则。

PRACTICE ｜ But pray remember, children are not to be taught by rules which will be always slipping out of their memories. What you think necessary for them to do, settle in them by an indispensable practice, as often as the occasion returns; and if it be possible, make occasions. This will beget habits in them which being once established, operate of themselves easily and naturally, without the assistance of the memory. But here let me give two cautions. 1. The one is, that you keep them to the practice of what you would have grow into a habit in them, by kind words, and gentle admonitions, rather as minding them of what they forget, than by harsh rebukes and chiding, as if they were wilfully guilty. 2. Another thing you are to take care of, is, not to endeavour to settle too many habits at once, lest by variety you confound them, and so perfect none. When constant custom has made any one thing easy and natural to them, and they practise it without reflection, you may then go on to another.

练习 ｜  但是请记住，小孩不是通过规则来教育的，规则总是会被他们忘记的。你认为什么是他们应该做的，你应该利用一切机会，甚至在可能的时候制造机会，让他们进行必不可少的练习，使它们在他们身上确立起来。这就可以使他们养成习惯，这习惯一旦建立起来，就不用借助记忆，能很容易地、很自然地起作用了。但是我在这里要提醒两点：1. 你要他们练习某种习惯，最好用温和的话语、和蔼的忠告去提醒他们忘记做的，而不是用严厉的申斥与责骂，好像他们故意违反似的。2. 你要另外注意，不要试图一次建立太多的习惯，免得花样太多把他们弄糊涂，以至一个习惯也建立不起来。只有等持续的习惯把某一件事情变得容易自然，他们不再靠回忆来实行之后，你才可以去培养另外一种习惯。

This method of teaching children by a repeated practice, and the same action done over and over again, under the eye and direction of the tutor, till they have got the habit of doing it well, and not by relying on rules trusted to their memories, has so many advantages, which way soever we consider it, that I cannot but wonder (if ill customs could be wondered at in any thing) how it could possibly be so much neglected. I shall name one more that comes now in my way. By this method we shall see whether what is required of him be adapted to his capacity, and any way suited to the child's natural genius and constitution; for that too much be considered in a right education. We must not hope wholly to change their original tempers, nor make the gay pensive and grave, nor the melancholy sportive, without spoiling them. God has stamped certain characters upon men's minds, which like their shapes, may perhaps be a little mended, but can hardly be totally altered and transformed into the contrary.

这种通过重复练习来教育小孩的方法，这种由导师监督，教小孩反复练习同一行为，直到他们养成干得很好的习惯，而不需要他们依靠记忆的规则的方法，无论从那方面来考虑，都是有很多好处的，可是它竟如此被人忽视，我真觉得奇怪 (假若任何事情的不良习俗都是可以值得奇怪的话)。这里我还可以顺便提到另外一点。运用这种方法，我们还可以知道我们要小孩去做的事情是不是符合他的能力，是不是在任何程度上符合孩子的天赋的智力与体质的；因为正确的教育对此也有太多的考虑了。我们不应该希望完全改变小孩的本性，我们不能使快乐的天性变得忧郁、忧伤的天性变得快乐而不伤害他们。上帝在人类的心灵上印上各种性格，那些性格就象他们的体形一样，也许可以稍微改变一点，但是很难把它们完全改变而成为相反的样子。

He therefore that is about children should well study their natures and aptitudes, and see by often trials what turn they easily take, and what becomes them; observe what their native stock is, how it may be improved, and what it is fit for: he should consider what they want, whether they be capable of having it wrought into them by industry, and incorporated there by practice; and whether it be worth while to endeavour it. For in many cases, all that we can do, or should aim at, is, to make the best of what nature has given, to prevent the vices and faults to which such a constitution is most inclined, and give it all the advantages it is capable of. Every one's natural genius should be carryed as far as it could; but to attempt the putting another upon him, will be but labour in vain; and what is so plaistered on, will at best sit but untowardly, and have always hanging to it the ungracefulness of constraint and affectation.

所以照顾孩子的人要研究小孩的天性与能力，通过经常的测试，发现他们容易走什么道路，他们可能成为什么；观察他们天生的潜能是什么，怎样改进提高它，它又适合干什么：他应当考虑小孩缺乏什么，他们是否能够通过努力去取得那缺乏的东西，并通过练习去巩固；而且是否值得为此去努力。因为在许多情形之下，我们所能做的或者应该做的，是尽量利用自然给予的，去防止这种禀赋所最易产生的邪恶与过错，并且尽力促进它 所能够产生的好处。每个人的天生才智都应该尽量得到发展；但是如果试图使他改换一种天性，那是徒劳的；即使敷粘上去，也至多是别扭地呆在那儿，而且总有一种矫揉造作的粗鄙痕迹。

AFFECTATION ｜ Affectation is not, I confess, an early fault of childhood, or the product of untaught nature. It is of that sort of weeds which grow not in the wild uncultivated waste, but in garden-plots, under the negligent hand or unskilful care of a gardener. Management and instruction, and some sense of the necessity of breeding, are requisite to make any one capable of affectation, which endeavours to correct natural defects, and has always the laudable aim of pleasing, though it always misses it; and the more it labours to put on gracefulness, the farther it is from it. For this reason, it is the more carefully to be watched, because it is the proper fault of education; a perverted education indeed, but such as young people often fall into, either by their own mistake, or the ill conduct of those about them.

矫揉造作 ｜  我认为矫揉造作不是童年早期的毛病，也不是没有经过教导的天性的产物。它不是那种长在荒郊野地的野草，而是在花园中，由于园丁的忽视或不善照管而生长的杂草。管理与教导、以及对教养必要性的一些意识，是使人矫揉造作的必要条件，它努力矫正天生的缺陷，它总有一个受人称道的目的，就是要讨人喜欢，但它总是达不到这目的；它愈费力去装优雅，它离优雅就愈远。因为这个缘故，我们愈应该提防它，因为它是教育带来的过失；这是一种变异的教育，但是青年人或因为自己的过错，或由于周围人的不良行为，而陷入这种教育中。

He that will examine wherein that gracefulness lies, which always pleases, will find it arises from that natural coherence which appears between the thing done and such a temper of mindas cannot but be approved of as suitable to the occasion. We cannot but be pleased with an humane, friendly, civil temper wherever we meet with it. A mind free, and master of itself and all its actions, not low and narrow, not haughty and insolent, not blemished with any great defect, is what every one is taken with. The actions which naturally flow from such a well-formed mind, please us also, as the genuine marks of it; and being as it were natural emanations from the spirit and disposition within, cannot but be easy and unconstrained. This seems to me to be that beauty which shines through some men's actions, sets off all that they do, and takes all they come near; when by a constant practice, they have fashioned their carriage, and made all those little expressions of civility and respect, which nature or custom has established in conversation, so easy to themselves, that they seem not artificial or studied, but naturally to follow from a sweetness of mind and a well-turned disposition.

查考优雅从何而来的人，总会发现优雅是来源于所做的事情与干事时的心境的天然和谐，这种优雅总是令人喜欢的。不管在哪里，我们遇到一个仁慈、友善、有礼貌的人，是没有不高兴的。一个心灵自由的人，能够主宰自己及其一切行为，既不卑下狭隘，也不孤高傲慢，也没沾染任何重大缺点，这是人人为之所吸引的。从这种美好的心灵所自然地流露出来的行为，是我们喜欢的真诚的标志；这种行为既是精神与内心的自然流露，当然也是自如与不拘束的。我觉得这是从某些人的行为中表现出的一种美，这种美可以使他们的一切作为显得更漂亮，也使凡与他们接近的人无不为之倾倒；通过不断的练习，他们陶冶了自己的举止，由于天性或习惯养成礼貌和尊重人的态度，在与人交谈时表现自如，一点也不显得做作，一望便知是从他们甜美内心和良好气质那里自然地流露出来的。

On the other side, affectation is an awkward and forced imitation of what should be genuine and easy, wanting the beauty that accompanies what is natural; because there is always a disagreement between the outward action, and the mind within, one of these two ways: 1. Either when a man would outwardly put on a disposition of mind, which then he really has not, but endeavours by a forced carriage to make shew of; yet so, that the constraint he is under discovers itself: and thus men affect sometimes to appear sad, merry, or kind, when in truth they are not so.

相反，矫揉造作是对应当真诚自如的事情的拙略而勉强的模仿，缺乏那种随自然的东西而来的美；因为外在的行为与内在的心灵总是不相符合的，表现在这二方面：1. 一个人实际并没有某种心情，可是他却在举止上装腔作势，使得外表上好象具有某种心情似的；但是他这种虚情假意的态度是会自行暴露的；譬如，有些人有时候偏要装出一副悲哀、愉快、或慈爱的样子，但实际上他们并非如此。

2. The other is, when they do not endeavour to make shew of dispositions of mind, which they have not, but to express those they have by a carriage not suited to them. And such in conversation are all constrained motions, actions, words, or looks, which, though designed to shew either their respect or civility to the company, or their satisfaction and easiness in it, are not yet natural nor genuine marks of the one or the other, but rather of some defect or mistake within. Imitation of others, without discerning what is graceful in them, or what is peculiar to their characters, often makes a great part of this. But affectation of all kinds, whencesoever it proceeds, is always offensive; because we naturally hate whatever is counterfeit, and condemn those who have nothing better to recommend themselves by.

2. 有时候他们并不尽力假充具有某种心情，但却表现一些与他们不相称的举止动作。比如他们与人交谈的时候装模作样的一切动作、言辞、或表情，本来是向对方表示尊重或礼貌，或者表示他们交谈得很满意与很轻松，但是实际并不是一种自然的或真实的表现，而是他们内心上的某种缺陷或错误的表示。这种情形，大部分是因为他们只知一味模仿别人，却不知道区分别人的行为哪些是优雅的，或者哪些是别人的性格中所特有的。但是一切矫揉造作，无论它如何表现，总是令人讨厌的；因为我们自然就痛恨假的东西，并且谴责自我表现的人。

Plain and rough nature, left to itself, is much better than an artificial ungracefulness, and such studied ways of being illfashioned. The want of an accomplishment, or some defect in our behaviour, coming short of the utmost gracefulness, often escapes observation and censure. But affectation in any part of our carriage is lighting up a candle to our defects, and never fails to make us be taken notice of, either as wanting sense, or wanting sincerity. This governors ought the more diligently to look after, because, as I above observed, it is an acquired ugliness, owing to mistaken education, few being guilty of it but those who pretend to breeding, and would not be thought ignorant of what is fashionable and becoming in conversation; and, if I mistake not, it has often its rise from the lazy admonitions of those who give rules, and propose examples, without joining practice with their instructions and making their pupils repeat the action in their sight, that they may correct what is indecent or constrained in it, till it be perfected into an habitual and becoming easiness.

朴实和未加修饰的天性，任其自然，远比做作的不雅致和故意的怪样好。我们没有什么成就，或是行为方面有什么缺憾，不能达到十分优雅的境界，通常是不为人注意、不遭人指摘的。但是我们的举止中有一点点矫揉造作的成分，那就等于在我们缺点面前点上了一支蜡烛，结果一定惹人注意，不是认为我们没有见识，就是认为我们缺乏真诚。导师们应当特别提防这一点，因为我在上面提到，这是一种习得的丑陋，是错误教育的结果，很少有别人会犯这错误，除了那些假装有教养、不愿承认自己对时髦话题无知的人；而且，我觉得它常是起因于，世上有些懒人只知道定规矩、立规范，不会把练习与他们的教导相结合，不知道让学生在自己的监视下，重复做着某种行为，以便改进其中失礼或做作的成分，使那种行为完善成为习惯，并且运用自如。

摘自Some Thoughts Concerning Education (English-Chinese Edition)(ISBN-10: 1537479857)