約翰·洛克的教育思想(中英對照)-4: 懲罰與獎賞

PUNISHMENTS | This being laid down in general, as the course that ought to be taken, it is fit we now come to consider the parts of the discipline to be used, a little more particularly. I have spoken so much of carrying a strict hand over children, that perhaps I shall be suspected of not considering enough, what is due to their tender age and constitutions. But that opinion will vanish, when you have heard me a little farther: for I am very apt to think, that great severity of punishment does but very little good, nay, great harm in education; and I believe it will be found that, caeteris paribus, those children who have been most chastised, seldom make the best men. All that I have hitherto contended for, is, that whatsoever rigor is necessary, it is more to be used, the younger children are; and having by a due application wrought its effect, it is to be relaxed, and changed into a milder sort of government.

懲罰 |  一般原則已經提過，更進一步，我們現在應更仔細考慮管教的細節。我已說了很多關於小孩要嚴加管束，也許大家不免懷疑我沒有更多地考慮到小孩脆弱的年紀與身體。但是你隻要再聽我說下去，這種誤解便會消失：因為我知道，極嚴厲的懲罰少有好處，不，它在教育上的害處還很大；並且我相信，相等條件下，受嚴厲懲罰最重的小孩，很少有長大成為最好的成人的。迄今我所強調的隻是，無論需要怎樣嚴格的管理，總是孩子愈小愈須多用；在恰當運用達到效果後，就應該放鬆，改用更溫和的管理方式。

AWE | A compliance and suppleness of their wills, being by a steady hand introduced by parents, before children have memories to retain the beginnings of it, will seem natural to them, and work afterwards in them as if it were so, preventing all occasions of struggling or repining. The only care is, that it be begun early, and inflexibly kept to untill awe and respect be grown familiar, and there appears not the least reluctancy in the submission, and ready obedience of their minds. When this reverence is once thus established, (which it must be early, or else it will cost pains and blows to recover it, and the more the longer it is deferred) it is by it, still mixed with as much indulgence as they make not an ill use of, and not by beating, chiding, or other servile punishments, they are for the future to be governed as they grow up to more understanding.

畏懼 |  在小孩能記事以前，父母就應堅定地使他們的意誌柔和順從，自然而然就如此形成，不致發生反抗與怨恨。惟一注意的是，這要盡早開始，要毫不放鬆地保持，直到敬畏之心成為習慣，他們的心智願意服從，沒有絲毫的猶豫。當這樣的尊敬一旦建立， (這要及早確立，否則要受痛苦與鞭策才能改正過來，耽誤愈久，所受痛苦與鞭策愈多)，憑借這點，即使小孩仍有許多嗜好，隻要運用得當，他們將來長大比較懂事後也能被管束住，不需要用鞭打、嗬叱、或別的令人屈辱的懲罰。

That this is so, will be easily allowed, when it is but considered, what is to be aimed at in an ingenuous education; and upon what it turns.

1. SELF-DENIAL | He that has not a mastery over his inclinations, he that knows not how to resist the importunity of present pleasure or pain, for the sake of what reason tells him is fit to be done, wants the true principle of virtue and industry, and is in danger never to be good for anything. This temper therefore, so contrary to unguided nature, is to be got betimes; and this habit, as the true foundation of future ability and happiness, is to be wrought into the mind as early as may be, even from the first dawnings of knowledge or apprehension in children, and so to be confirmed in them, by all the care and ways imaginable, by those who have the oversight of their education.

隻要認真思考，真正的教育目標是什麽，這道理是很容易令人理解的；因之如下：

1. 自我克製 |  凡不能控製自己的欲望，不知聽從理智的教導去抵製現時快樂或痛苦的驅使的人，都缺乏美德與勤奮的真正原則，會有一事無成的危險。所以這種自製的性情，與不受控製的本性如此相反，應該及早培養；而且這種習慣，作為未來能力與幸福的真正基礎，應及早打入他們心中，當孩子剛剛吸取知識、剛剛懂事就開始，所有對於他們的教育負責的人，都要用盡辦法，來確保這習慣在他們中形成。

2. DEJECTED | On the other side, if the mind be curbed, and humbled too much in children; if their spirits be abased and broken much, by too strict an hand over them, they lose all their vigour and industry, and are in a worse state than the former. For extravagant young fellows, that have liveliness and spirit, come sometimes to be set right, and so make able and great men; but dejected minds, timorous and tame, and low spirits, are hardly ever to be raised, and very seldom attain to any thing. To avoid the danger that is on either hand, is the great art; and he that has found a way how to keep up a child's spirit easy, active, and free, and yet at the same time to restrain him from many things he has a mind to, and to draw him to things that are uneasy to him; he, I say, that knows how to reconcile these seeming contradictions, has, in my opinion, got the true secret of education.

2. 頹喪 |  另一方麵，如果小孩的心智被過分抑製、過分貶低；如果他們的精神，因為過於嚴格的管束，而過分自卑、過分頹廢，他們就會失去他們所有的活力與精力，這是比前者更壞的情形。因為揮霍不羈的青年，都是有活力與精神的，一旦走上正途，可以成為能幹和偉大的人；但是心情頹喪的，則會膽怯、沉悶、精神萎靡，很不容易振作起來，極少作出什麽事業。要避免這兩方麵的危險，那是一種偉大的技巧；如果誰能找出一個方法，既能使得小孩的精神自如、活躍、自由，又能同時使他抑製自己對於許多事物的欲望，並接近他不自在的東西；那知道怎樣調和這種表麵的矛盾的人，在我看來，是懂得教育的真正秘訣的。

BEATING | The usual lazy and short way by chastisement and the rod, which is the only instrument of government that tutors generally know, or ever think of, is the most unfit of any to be used in education, because it tends to both those mischiefs; which, as we have shewn, are the Scylla and Charybdis, which on the one hand or the other ruin all that miscarry.

鞭笞 |  通常懶惰而取巧的教育方法是訓斥和鞭笞，也是教師知道或想到的管教小孩的惟一工具，但這是最不適用於教育的一種方法，因為它趨向於兩種弊端；這兩種危險，選擇任何一個都會毀掉其中所有的。

1. This kind of punishment contributes not at all to the mastery of our natural propensity to indulge corporal and present pleasure, and to avoid pain at any rate, but rather encourages it, and thereby strengthens that in us, which is the root from whence spring all vicious actions, and the irregularities of life. For what other motive, but of sensual pleasure and pain, does a child act by, who drudges at his book against his inclination, or abstains from eating unwholesome fruit, that he takes pleasure in, only out of fear of whipping? He in this only prefers the greater corporal pleasure, or avoids the greater corporal pain. And what is it, to govern his actions, and direct his conduct by such motives as these? What is it, I say, but to cherish that principle in him, which it is our business to root out and destroy? And therefore I cannot think any correction useful to a child, where the shame of suffering for having done amiss, does not work more upon him than the pain.

1. 我們天生的傾向是耽於肉體與現時的快樂、極力避免痛苦，這種體罰方法不僅不能抑製這種傾向，反而會鼓勵它，因而增強它在我們身上的作用，這是產生一切邪惡行為與生活不正常的根源。一個小孩因為害怕挨打，就努力讀他不想學習的書、不吃他喜歡的不健康水果，他的行為動機除了感官的快樂與痛苦，還有別的什麽嗎？他這樣隻是貪圖更大的肉體快樂，避免更大的肉體痛苦。用這樣的動機去管束他的行動、指導他的行為，這是什麽呢？我說，這不正是讓我們要根除的那種傾向在他身上得到保護生長嗎？所以我認為任何懲戒，若引起羞於犯錯的心理不比害怕挨打的心理強的話，對小孩都是沒有用的。

2. This sort of correction naturally breeds an aversion to that which it is the tutor's business to create a liking to. How obvious is it to observe, that children come to hate things which were at first acceptable to them, when they find themselves whipped, and chid, and teased about them? And it is not to be wondered at in them, when grown men would not be able to be reconciled to any thing by such ways. Who is there that would not be disgusted with any innocent recreation, in itself indifferent to him, if he should with blows or ill language be haled to it, when he had no mind? Or be constantly so treated, for some circumstances in his application to it? This is natural to be so. Offensive circumstances ordinarily infect innocent things which they are joined with; and the very sight of a cup wherein any one uses to take nauseous physick, turns his stomach, so that nothing will relish well out of it, though the cup be never so clean and well-shaped, and of the richest materials.

2. 這類懲戒自然使小孩厭惡老師本來讓他們喜歡的東西。小孩會仇恨他們本來是喜愛的東西，很明顯是因為為了那些東西受了鞭打、嗬斥和戲弄。這並沒有什麽奇怪的，因為就是成年的人， 也不能用這種方法讓他們愛好任何東西。任何無害的娛樂，他也無所謂喜不喜歡，倘若當他無心去玩時，卻被鞭打或惡語相加而逼著去玩；或者當他正玩的時候，因為某些情況就一直被如此對待，誰不會因此心生厭惡呢？這是自然會發生的。令人反感的情境常會影響與其相關的、無辜的事物的；譬如有人看到某個常用來喝惡心藥水的杯子就會反胃，不管那懷子再幹淨、再外形優美、再材料貴重，都不會使他對其中的東西感興趣。

3. Such a sort of slavish discipline makes a slavish temper. The child submits, and dissembles obedience, whilst the fear of the rod hangs over him; but when that is removed, and by being out of sight, he can promise himself impunity, he gives the greater scope to his natural inclination; which by this way is not at all altered, but, on the contrary, heightened and increased in him; and after such restraint, breaks out usually with the more violence; or,

這種奴隸式的管教隻能養成一種奴隸式的脾性。當小孩在教鞭威脅下，他會屈服、會假意順從；當這威脅被移走而看不見了，他知道自己不會受罰，他就會放任他本來的傾向；這種傾向不僅一點也沒改善，而且反而會在他的身上繼續增長；經此約束，爆發起來更加猛烈。

4. If severity carried to the highest pitch does prevail, and works a cure upon the present unruly distemper, it often brings in the room of it a worse and more dangerous disease, by breaking the mind; and then, in the place of a disorderly young fellow, you have a low spirited, moped creature, who, however with his unnatural sobriety he may please silly people, who commend tame unactive children, because they make no noise, nor give them any trouble; yet at last, will probably prove as uncomfortable a thing to his friends, as he will be all his life an useless thing to himself and others.

4. 假如管教到了最嚴厲的程度，雖然可以治好目前任性的毛病，但是常常帶來更糟糕更危險的精神崩潰的毛病；那時，代替一個胡作非為的青年，你得到的是一個精神萎靡、麻木不仁的家夥，他不自然的沉悶可以取悅愚蠢的人們，蠢人們喜歡馴服呆板的小孩，因為他們不吵鬧、不搗亂；但最後，這樣的小孩不能和他的朋友自然相處，他終其一生對他自己與別人都沒有用。

REWARDS | Beating them, and all other sorts of slavish and corporal punishments, are not the discipline fit to be used in the education of those we would have wise, good, and ingenuous men; and therefore very rarely to be applied, and that only in great occasions, and cases of extremity. On the other side, to flatter children by rewards of things that are pleasant to them, is as carefully to be avoided. He that will give to his son apples or sugar-plumbs, or what else of this kind he is most delighted with, to make him learn his book, does but authorize his love of pleasure, and cocker up that dangerous propensity, which he ought by all means to subdue and stifle in him. You can never hope to teach him to master it, whilst you compound for the check you gave his inclination in one place, by the satisfaction you propose to it in another. To make a good, a wise, and a virtuous man, it is fit he should learn to cross his appetite, and deny his inclination to riches, finery, or pleasing his palate, etc. whenever his reason advises the contrary, and his duty requires it. But when you draw him to do any thing that is fit by the offer of money, or reward the pains of learning his book by the pleasure of a luscious morsel; when you promise him a lace-cravat or a fine new suit, upon performance of some of his little tasks; what do you by proposing these as rewards, but allow them to be the good things he should aim at, and thereby encourage his longing for them, and accustom him to place his happiness in them? Thus people, to prevail with children to be industrious about their grammar, dancing, or some other such matter, of no great moment to the happiness or usefulness of their lives, by misapplied rewards and punishments, sacrifice their virtue, invert the order of their education, and teach them luxury, pride, or covetousness, etc. For in this way, flattering those wrong inclinations which they should restrain and suppress, they lay the foundations of those future vices, which cannot be avoided but by curbing our desires and accustoming them early to submit to reason.

獎勵 | 鞭打及其它所有奴役性、肉體性的懲罰，都不是適合於教育明智、良善、直率的人的手段；因此要盡量少用，除非是萬不得已和極端情形下。另一方麵，用小孩喜歡的東西來獎勵小孩，以此討他們的高興，也應該仔細地避免。那拿蘋果、糖球或者別的為兒子所最喜愛的東西去讓兒子念書的，就是認可了兒子對快樂的喜愛，是縱容他本應該全力去征服與滅除的危險癖好。你遏製他一方麵的癖好，卻又滿足他的另一方麵癖好，你是不可能教會他去掌控自己的癖好的。為了成為一個良善、明智、有德行的人，孩子要學會克製自己的嗜欲，隻要理智所反對和責任所要求的時候，他應該抑製自己對於財富、服飾、飲食等等事物的欲望。但是當你用金錢來驅使他做該做的事，或用可口的小吃來酬報他讀書的辛苦；當你許諾他花邊領巾或漂亮新衣，隻為他完成了某些小任務；你以這些作為獎勵的做法，不正是讓他以這些好東西作目標，鼓勵他去想望這些東西，使他習慣把自己的快樂放在這些東西上麵嗎？所以，人們為使小孩努力學習文法、跳舞、以及其它某些對他們生活幸福與利益並無毗益的東西，便亂用獎勵與懲罰，由此犧牲他們的德行，顛倒他們的教育順序，教會他們奢侈、驕傲、貪婪等等。因為這樣一來，本應克製壓抑的不良癖好反而得到鼓勵，他們為將來的邪惡奠定了基礎，那些是無從避免的，除非我們能克製自己的欲望並盡早使它慣於服從理智。

I say not this, that I would have children kept from the conveniences or pleasures of life, that are not injurious to their health or virtue. On the contrary, I would have their lives made as pleasant and as agreeable to them as may be, in a plentiful enjoyment of whatsoever might innocently delight them; provided it be with this caution, that they have those enjoyments, only as the consequences of the state of esteem and acceptation they are in with their parents and governors; but they should never be offered or bestowed on them, as the rewards of this or that particular performance, that they shew an aversion to, or to which they would not have applied themselves without that temptation.

我並不是說，我不準小孩享受一些無損於健康或德行的舒適與快樂。恰恰相反，我希望他們的生活盡可能的愉快與合他們的心意，他們可以享受任何對他們無害而愉悅的娛樂；隻要注意，他們獲得這些快樂，隻是因為得到了父母與導師的接納與嘉許的結果；但決不要因為他們做了他們原本不愛做的、或不經誘惑就不做的某件事情，就以此為報去獎勵他們。

But if you take away the rod on one hand, and these little encouragements which they are taken with, on the other, how then (will you say) shall children be governed? Remove hope and fear, and there is an end of all discipline. I grant that good and evil, reward and punishment, are the only motives to a rational creature: these are the spur and reins whereby all mankind are set on work, and guided, and therefore they are to be made use of to children too. For I advise their parents and governors always to carry this in their minds, that children are to be treated as rational creatures.

但是倘若你一方麵取消了教鞭懲戒，另一方麵又不利用為小孩所接受的這些小鼓勵，那麽 (你會問)小孩應當怎樣管束呢？取消希望與畏懼，就終結了所有的紀律手段。我也同意，善有獎，惡有罰，這是理性動物的惟一的行為動機：它是使所有人去工作、去接受導引的馬刺與韁轡，也應該能夠用在孩子身上的。我之所以勸父母們與導師們要永遠記住這點，就是孩子應當作為理性動物來看待。

Rewards, I grant, and punishments must be proposed to children, if we intend to work upon them. The mistake I imagine is, that those that are generally made use of, are ill chosen. The pains and pleasures of the body are, I think, of ill consequence, when made the rewards and punishments whereby men would prevail on their children; for, as I said before, they serve but to increase and strengthen those inclinations, which it is our business to subdue and master. What principle of virtue do you lay in a child, if you will redeem his desires of one pleasure, by the proposal of another? This is but to enlarge his appetite, and instruct it to wander. If a child cries for an unwholesome and dangerous fruit, you purchase his quiet by giving him a less hurtful sweet-meat. This perhaps may preserve his health, but spoils his mind, and sets that farther out of order. For here you only change the object, but flatter still his appetite, and allow that must be satisfied, wherein, as I have shewed, lies the root of the mischief; and till you bring him to be able to bear a denial of that satisfaction, the child may at present be quiet and orderly, but the disease is not cured. By this way of proceeding, you foment and cherish in him that which is the spring from whence all the evil flows, which will be sure on the next occasion to break out again with more violence, give him stronger longings, and you more trouble.

我承認，如果我們對小孩有所影響，獎勵與懲罰是應該用在他們身上的。我想大家的錯誤在於通常用的獎懲方法是選擇不當的。我覺得身體上的痛苦與快樂被當作獎勵與懲罰的手段來勸誘小孩，結果是不會好的；因為我說過，它們隻會助長和加強那些應被我們壓製的嗜欲。如果你讓小孩擱置一個欲望，而滿足他的另一個願望以作補償，你到底要教他什麽樣的道德原則呢？這隻會擴大他的嗜欲，使其誤入歧途。假如一個小孩哭求一個不健康、有害的水果，你為使他安靜，便給他危害性更小的糖果。這也許會保持他的健康，但會損害他的心靈，使其偏離正軌。因為這裏你隻是改正嗜欲的對象，但是仍然鼓勵他的嗜欲本身，仍然允許它一定得到滿足，其實我已表明過，嗜欲本身就是病根；在你不能使他克製那種欲望以前，小孩目前也許能安靜和守規矩，但毛病並沒有被根治。就這樣發展下去，你助長保護他心中的一切罪惡的源泉，下次有機會，它就會再次凶猛爆發，給他更強的欲望，給你更多的麻煩。

REPUTATION | The rewards and punishments then, whereby we should keep children in order, are quite of another kind, and of that force, that when we can get them once to work, the business, I think, is done, and the difficulty is over. Esteem and disgrace are, of all others, the most powerful incentives to the mind, when once it is brought to relish them. If you can once get into children a love of credit, and an apprehension of shame and disgrace, you have put into them the true principle, which will constantly work and incline them to the right. But it will be asked, How shall this be done?

名譽 |  我們用來使小孩守規矩的獎勵與懲罰是另一種，它們具有那種力量，一旦我們使它起了作用，事情便辦好了，困難就過去了。尊重與羞辱的意義一旦為小孩所明白，它們就成為對他心靈最強有力的刺激。如果你能在孩子心中放入對名譽的愛、對羞辱的怕，你就在他們心中放入真正的原則，這原則會一直起作用，使他們走正路。大家會問，怎樣做到這一點呢？

I confess it does not at first appearance want some difficulty; but yet I think it worth our while to seek the ways (and practise them when found) to attain this, which I look on as the great secret of education.

我承認這初看起來並不難；但是我仍覺得值得我們去尋求達到這目標的方法 (以及尋得以後怎樣實行)，我認為這是教育的一大秘訣。

First, children (earlier perhaps than we think) are very sensible of praise and commendation. They find a pleasure in being esteemed and valued, especially by their parents and those whom they depend on. If therefore the father caress and commend them when they do well, shew a cold and neglectful countenance to them upon doing ill, and this accompanied by a like carriage of the mother and all others that are about them, it will, in a little time, make them sensible of the difference; and this, if constantly observed, I doubt not but will of itself work more than threats or blows, which lose their force when once grown common, and are of no use when shame does not attend them; and therefore are to be forborne, and never to be used, but in the case hereafter-mentioned, when it is brought to extremity.

第一，孩子 (可能比我們想象的要早)對讚揚與批評很敏感。他們覺得被人尊敬與看重，尤其是被父母及自己所倚賴的人，是一種快樂。因此假如父親看到子女做得好，就愛撫、讚揚他們，看到子女幹壞事，就冷淡、不理睬他們，同時母親以及周圍其他人也用同樣的態度去對待他們，那麽不久，子女就會感到這種差異；這種辦法如果一直執行下去，我相信它比威嚇或鞭笞更有效，威嚇或鞭笞用得太多就失去效力，而且沒有伴隨而來的羞辱感，也沒有用處；所以除了後麵提到的萬不得已的情形之外，是應該禁止，絕對不用的。

But secondly, to make the sense of esteem or disgrace sink the deeper, and be of the more weight, other agreeable or disagreeable things should constantly accompany these different states; not as particular rewards and punishments of this or that particular action, but as necessarily belonging to, and constantly attending one, who by his carriage has brought himself into a state of disgrace or commendation. By which way of treating them, children may as much as possible be brought to conceive, that those that are commended, and in esteem for doing well, will necessarily be beloved and cherished by every body, and have all other good things as a consequence of it; and on the other side, when any one by miscarriage falls into disesteem, and cares not to preserve his credit, he will unavoidably fall under neglect and contempt; and in that state, the want of whatever might satisfy or delight him will follow. In this way the objects of their desires are made assisting to virtue, when a settled experience from the beginning teaches children that the things they delight in, belong to, and are to be enjoyed by those only who are in a state of reputation. If by these means you can come once to shame them out of their faults, (for besides that, I would willingly have no punishment) and make them in love with the pleasure of being well thought on, you may turn them as you please, and they will be in love with all the ways of virtue.

但是，第二，為加深小孩對尊重或羞辱的感受，並使這感受更有分量，其它令人愉快或不愉快的事物應該時時伴隨這不同的感受而來；不是作為這樣或那樣特定行為的特定獎勵或懲罰，而是作為他的舉止被人奚落或讚許帶來的必然的、一直伴隨的結果。以此方法對待小孩，他們最終會明白，那些因良好行為而受人讚揚與敬重的，必然會被人所珍視與喜愛，並由此得到其它種種好處；相反，那因品行不端而被人冷遇的人，不重視自己信譽的人，他不可避免地會被人忽視與輕蔑，他也得不到他滿意的或喜歡的任何東西。通過這種辦法，當小孩從起初的經驗就認識到他們喜愛的事物隻有名聲好的人才能得到、才能享受，他們的欲求對象反而可以助長他們的美德。假如你能用這些方法使他們羞於犯過 (因為除此以外，我希望不用懲罰)，使他們樂於被人看得起，你就可以隨你的心意引導他們，而他們也會熱愛一切美德。

The great difficulty here is, I imagine, from the folly and perverseness of servants, who are hardly to be hindered from crossing herein the design of the father and mother. Children discountenanced by their parents for any fault, find usually a refuge and relief in the caresses of those foolish flatterers, who thereby undo whatever the parents endeavour to establish. When the father or mother looks sore on the child, everybody else should put on the same coldness to him, and nobody give him countenance, untill forgiveness asked, and a reformation of his fault has set him right again, and restored him to his former credit. If this were constantly observed, I guess there would be little need of blows or chiding: their own ease and satisfaction would quickly teach children to court commendation, and avoid doing that which they found everybody condemned and they were sure to suffer for, without being chid or beaten. This would teach them modesty and shame; and they would quickly come to have a natural abhorrence for that which they found made them slighted and neglected by every body. But how this inconvenience from servants is to be remedyed, I must leave to parents' care and consideration. Only I think it of great importance; and that they are very happy who can get discreet people about their children.

我覺得這樣做的巨大困難是仆人們的愚蠢奸惡，很難防止他們不來幹擾父母的計劃。小孩犯了過失而受到父母的批評之後，常常可以從這些愚蠢的奉承者的撫愛中得到包庇與安慰，他們因而把父母要培養的德行都給破壞了。當父親或母親痛心地看著小孩的時候，其它任何人都同樣冷淡地對待他，誰也不可以他一點好臉色，直到小孩請求原諒、改正過失、並且恢複以往的名譽為止。假如一直這樣實行，我認為鞭笞或嗬叱都是不需要的：他們自身的安樂與滿足可以很快教小孩去贏取稱讚，並且，即使沒有嗬叱或鞭打，他們也會避免做別人會譴責、自己會受苦的事情。這會教會他們謙遜與知恥；並且他們會很快、很自然地避免做那些他們知道會遭人輕蔑的事情。但怎樣消除仆人們帶來的不便，我隻能留給父母去關照考慮。我隻覺得這是非常重要的一件事；那些能找到謹慎持重的人來照料他們的子女的人，他們是非常幸福的。

Frequent beating or chiding is therefore carefully to be avoided: because this sort of correction never produces any good, farther than it serves to raise shame and abhorrence of the miscarriage that brought it on them. And if the greatest part of the trouble be not the sense that they have done amiss, and the apprehension that they have drawn on themselves the just displeasure of their best friends, the pain of whipping will work but an imperfect cure. It only patches up for the present, and skins it over, but reaches not to the bottom of the sore; ingenuous shame, and the apprehensions of displeasure, are the only true restraint. These alone ought to hold the reins, and keep the child in order. But corporal punishments must necessarily lose that effect, and wear out the sense of shame, where they frequently return. Shame in children has the same place that modesty has in women, which cannot be kept and often transgressed against. And as to the apprehension of displeasure in the parents, that will come to be very insignificant, if the marks of that displeasure quickly cease, and a few blows fully expiate. Parents should well consider what faults in their children are weighty enough to deserve the declaration of their anger: but when their displeasure is once declared to a degree that carries any punishment with it, they ought not presently to lay by the severity of their brows, but to restore their children to their former grace with some difficulty; and delay till their conformity, and more than ordinary merit, make good their amendment. If this be not so ordered, punishment will be by familiarity but a thing of course; and offending, being punished and then forgiven, be as natural and ordinary as noon, night, and morning, following one another.

所以，經常的鞭笞或嗬叱是要仔細避免的：因為這類懲戒沒有任何好處，遠不會使他們羞愧與憎惡自己的不端行為。而且假如懲罰的最主要結果不是讓小孩意識自己做了錯事、明白是他們自己惹好朋友的不高興，那麽鞭笞引起的疼痛不會起任何作用，隻是一種不完全的糾正。它隻是臨時修補，在傷口上長一層皮，並沒有接觸到潰瘍的底層；隻有出自內心的羞恥心，和怕惹人不愉快的憂懼心，才是真正的束縛。單單利用它們就能把握韁繩，使小孩遵守秩序。如果體罰使用太頻繁，就必然會失去那種效力，會消磨掉羞恥心。小孩的羞恥心就如同婦女的謙遜態度一樣，它不能夠常常被挑戰而仍舊保持下去。如果父母鞭打子女幾下之後，很快就不再表現出氣惱，那小孩對父母惱怒的懼怕也很快就微不足道了。父母應該仔細考慮子女的哪些過失才值得他們生氣：但是一旦生氣到了要懲罰那過犯的程度，他們不應當很快放寬嚴厲的神色，應該設法恢複子女原有的美德；一直要等子女服從規矩，比平時更好了，補償了他們的錯誤，［才可以恢複原來的態度］。如果不這樣做的話，懲罰就會成為習以為常的事情；而且，犯錯、被懲罰、被原諒，就會如同中午、夜晚、早晨一樣自然平常地循環往複。

REPUTATION | Concerning reputation, I shall only remark this one thing more of it, that though it be not the true principle and measure of virtue, (for that is the knowledge of a man's duty, and the satisfaction it is to obey his maker, in following the dictates of that light God has given him, with the hopes of acceptation and reward) yet it is that which comes nearest to it: and being the testimony and applause that other people's reason, as it were by a common consent, gives to virtuous and well-ordered actions, it is the proper guide and encouragement of children, untill they grow able to judge for themselves, and to find what is right by their own reason.

名譽 | 關於名譽，我隻有一點還要討論的，就是名譽雖然不是德行的真正原則和標準 (因為那是認識人的責任，滿足於服從造物主、跟隨上帝的指示，希望得到他的接納與獎賞)，然而它卻是離此最近的：它是大家根據理智，對於有德行的、良好的行為的一種共同認可與讚揚，當小孩沒有長大，不能運用自己的理智去做判斷以前，它是一種指導小孩和鼓勵小孩的適當方法。

This consideration may direct parents how to manage themselves in reproving and commending their children. The rebukes and chiding, which their faults will sometimes make hardly to be avoided, should not only be in sober, grave, and unpassionate words, but also alone and in private: but the commendations children deserve, they should receive before others. This doubles the reward, by spreading their praise; but the backwardness parents shew in divulging their faults, will make them set a greater value on their  themselves, and teach them to be the more careful to preserve the good opinion of others, whilst they think they have it: but when being exposed to shame by publishing their miscarriages, they give it up for lost, that check upon them is taken off, and they will be the less careful to preserve others' good thoughts of them, the more they suspect that their reputation with them is already blemished.

這種考慮可以指導父母應當怎樣去責備或表揚他們的孩子。有時不得不訓斥與責罵小孩的過犯，這不僅要用冷靜、嚴肅、不動怒的言辭，還應當單獨和私下裏進行；但是孩子值得讚揚的時候，就應該當著眾人的麵讚揚。通過傳揚對他們的稱讚，這會成倍增加對他們的獎勵；而父母羞於揭示小孩的過錯，會使小孩看重自己的名譽，覺得自己作為有名譽的人要更小心地維持別人的好評；但當他們的過錯被公之於眾，他們為此受辱，他們會自暴自棄，那麽對他們的製衡就沒有了，他們愈覺得聲譽已經被玷汙，他們愈不會小心地維持別人的好評。

CHILDISHNESS | But if a right course be taken with children, there will not be so much need of the application of the common rewards and punishments as we imagine, and as the general practice has established. For all their innocent folly, playing and childish actions, are to be left perfectly free and unrestrained, as far as they can consist with the respect due to those that are present; and that with the greatest allowance. If these faults of their age, rather than of the children themselves, were, as they should be, left only to time and imitation and riper years to cure, children would escape a great deal of misapplied and useless correction, which either fails to overpower the natural disposition of their childhood, and so by an ineffectual familiarity, makes correction in other necessary cases of less use; or else if it be of force to restrain the natural gaiety of that age, it serves only to spoil the temper both of body and mind. If the noise and bustle of their play prove at any time inconvenient, or unsuitable to the place or company they are in, (which can only be where their parents are,) a look or a word from the father or mother, if they have established the authority they should, will be enough either to remove or quiet them for that time. But this gamesome humour, which is wisely adapted by nature to their age and temper, should rather be encouraged to keep up their spirits, and improve their strength and health, than curbed and restrained; and the chief art is to make all that they have to do, sport and play too.

稚氣 |  但是假如小孩照管得法，就沒有必要多用通常實行的獎勵與懲罰。因為他們所有天真的胡鬧、玩耍、孩子氣的行為，隻要他們能夠尊重其他在場的人，都應該給予完全的自由，不加任何限製，而且還要盡量補助。假如這些小孩年紀所有的、而不是他們本身的過失，就照它們應該的那樣留給時間與歲月來改正，那麽小孩就可以避免很多不必要的懲戒，這些懲戒不僅不能壓製他們童年的天性，反而會因無效的頻繁使用，在矯正其它應該糾正的錯誤時失去效力；或者因為強行壓製童年的純真歡樂，損害了孩子身心的品性。如果任何時刻他們遊戲的喧囂吵鬧不方便、不適宜於某些地方或陪伴 (隻能是他們父母在的地方)，假如父母已經建立了他們應有的權威，那父親或母親的一個眼色、一句話，就足以讓他們走開或安靜。但是這歡樂的脾氣，是"自然"明智地使其與他們的年齡和性情相匹配的，本應當被鼓勵來提高他們的精神，增進他們的力量與健康的，不要被抑製和被約束的；並且教育的主要技巧是把小孩應做的事也都變成運動和遊戲似的。

 

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