約翰·洛克的教育思想(中英對照)-5: 規矩與習慣

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.

規矩 ｜  現在我提醒通常教育方法上的一個錯誤，就是在所有情形下，叫兒童記憶住許多規則和訓誡，雖然他們不明白那些規則和訓誡，也總是很快就忘記了。假如你讓小孩作某件事，或是用另外的方法做，當他們忘了沒有做，或是做得不好，你應當讓他們反複去做，直到他們完全做好為止。這種辦法有兩層好處：第一、你可以知道這件事情小孩能否做，是否應當希望他們去做；因為有時小孩被吩咐去做某些事情，試過之後才知道他們並不能做，必須先教導他們，讓他們練習後才能要求他們去做。但是相對於教導，導師總是容易下命令。第二、這種辦法還有一個好處，就是同樣的動作經過重複直到變成他們的習慣，行動就不必再靠記憶與回想，自然就能做出來了，因記憶與回想是謹慎與年歲的伴隨物，不是童年的伴隨物。因此當有紳士向他行禮，他應該鞠躬作答，有人向他說話，他應注視對方的麵孔，這習慣因為常用的緣故，對於一個有良好的教養的人來說，就如同呼吸一樣自然；它不需要思考，不需要回想。用這種方法你可以矯正孩子的任何過失，而且那過失是永遠改正了；這樣一件 接一件地改正下去，你可以根除他的所有過失，在他身上養成你喜歡的任何習慣。

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規則加在他們的孩子身上，可憐的小孩，連那些規則的十分之一都記不住，更不必說實行了。可是如果他們違犯了這繁雜的、經常很不恰當的規則，他們就會受到嗬斥或鞭打。當小孩明顯知道自己的注意力不夠，很難不犯錯誤並因此受到責罵，那他們自然就不注意別人的囑咐了。

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.

因此你對於兒子所定的規則應愈少愈好，比看來絕對必要的規則還要寧少勿多。因為如果你給他的規則太多，結果無非兩種：或者是他必定經常受到懲罰，而懲罰過多、過頻繁，隻會有壞結果；或者你必然會讓某些規定被違反而不受懲罰，這些規定就會被輕視，而你的威信在他的心目中也就降低了。規則應該少定，一旦定下就要嚴格遵守。年齡小的時候隻須很少的規則，隨著他的年紀增長，一條規則經過練習，很好地確立以後，才可增加另外一條規則。

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.

練習 ｜  但是請記住，小孩不是通過規則來教育的，規則總是會被他們忘記的。你認為什麽是他們應該做的，你應該利用一切機會，甚至在可能的時候製造機會，讓他們進行必不可少的練習，使它們在他們身上確立起來。這就可以使他們養成習慣，這習慣一旦建立起來，就不用借助記憶，能很容易地、很自然地起作用了。但是我在這裏要提醒兩點：1. 你要他們練習某種習慣，最好用溫和的話語、和藹的忠告去提醒他們忘記做的，而不是用嚴厲的申斥與責罵，好像他們故意違反似的。2. 你要另外注意，不要試圖一次建立太多的習慣，免得花樣太多把他們弄糊塗，以至一個習慣也建立不起來。隻有等持續的習慣把某一件事情變得容易自然，他們不再靠回憶來實行之後，你才可以去培養另外一種習慣。

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.

這種通過重複練習來教育小孩的方法，這種由導師監督，教小孩反複練習同一行為，直到他們養成幹得很好的習慣，而不需要他們依靠記憶的規則的方法，無論從那方麵來考慮，都是有很多好處的，可是它竟如此被人忽視，我真覺得奇怪 (假若任何事情的不良習俗都是可以值得奇怪的話)。這裏我還可以順便提到另外一點。運用這種方法，我們還可以知道我們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賦的智力與體質的；因為正確的教育對此也有太多的考慮了。我們不應該希望完全改變小孩的本性，我們不能使快樂的天性變得憂鬱、憂傷的天性變得快樂而不傷害他們。上帝在人類的心靈上印上各種性格，那些性格就象他們的體形一樣，也許可以稍微改變一點，但是很難把它們完全改變而成為相反的樣子。

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.

所以照顧孩子的人要研究小孩的天性與能力，通過經常的測試，發現他們容易走什麽道路，他們可能成為什麽；觀察他們天生的潛能是什麽，怎樣改進提高它，它又適合幹什麽：他應當考慮小孩缺乏什麽，他們是否能夠通過努力去取得那缺乏的東西，並通過練習去鞏固；而且是否值得為此去努力。因為在許多情形之下，我們所能做的或者應該做的，是盡量利用自然給予的，去防止這種稟賦所最易產生的邪惡與過錯，並且盡力促進它 所能夠產生的好處。每個人的天生才智都應該盡量得到發展；但是如果試圖使他改換一種天性，那是徒勞的；即使敷粘上去，也至多是別扭地呆在那兒，而且總有一種矯揉造作的粗鄙痕跡。

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.

矯揉造作 ｜  我認為矯揉造作不是童年早期的毛病，也不是沒有經過教導的天性的產物。它不是那種長在荒郊野地的野草，而是在花園中，由於園丁的忽視或不善照管而生長的雜草。管理與教導、以及對教養必要性的一些意識，是使人矯揉造作的必要條件，它努力矯正天生的缺陷，它總有一個受人稱道的目的，就是要討人喜歡，但它總是達不到這目的；它愈費力去裝優雅，它離優雅就愈遠。因為這個緣故，我們愈應該提防它，因為它是教育帶來的過失；這是一種變異的教育，但是青年人或因為自己的過錯，或由於周圍人的不良行為，而陷入這種教育中。

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.

查考優雅從何而來的人，總會發現優雅是來源於所做的事情與幹事時的心境的天然和諧，這種優雅總是令人喜歡的。不管在哪裏，我們遇到一個仁慈、友善、有禮貌的人，是沒有不高興的。一個心靈自由的人，能夠主宰自己及其一切行為，既不卑下狹隘，也不孤高傲慢，也沒沾染任何重大缺點，這是人人為之所吸引的。從這種美好的心靈所自然地流露出來的行為，是我們喜歡的真誠的標誌；這種行為既是精神與內心的自然流露，當然也是自如與不拘束的。我覺得這是從某些人的行為中表現出的一種美，這種美可以使他們的一切作為顯得更漂亮，也使凡與他們接近的人無不為之傾倒；通過不斷的練習，他們陶冶了自己的舉止，由於天性或習慣養成禮貌和尊重人的態度，在與人交談時表現自如，一點也不顯得做作，一望便知是從他們甜美內心和良好氣質那裏自然地流露出來的。

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，矯揉造作是對應當真誠自如的事情的拙略而勉強的模仿，缺乏那種隨自然的東西而來的美；因為外在的行為與內在的心靈總是不相符合的，表現在這二方麵：1. 一個人實際並沒有某種心情，可是他卻在舉止上裝腔作勢，使得外表上好象具有某種心情似的；但是他這種虛情假意的態度是會自行暴露的；譬如，有些人有時候偏要裝出一副悲哀、愉快、或慈愛的樣子，但實際上他們並非如此。

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. 有時候他們並不盡力假充具有某種心情，但卻表現一些與他們不相稱的舉止動作。比如他們與人交談的時候裝模作樣的一切動作、言辭、或表情，本來是向對方表示尊重或禮貌，或者表示他們交談得很滿意與很輕鬆，但是實際並不是一種自然的或真實的表現，而是他們內心上的某種缺陷或錯誤的表示。這種情形，大部分是因為他們隻知一味模仿別人，卻不知道區分別人的行為哪些是優雅的，或者哪些是別人的性格中所特有的。但是一切矯揉造作，無論它如何表現，總是令人討厭的；因為我們自然就痛恨假的東西，並且譴責自我表現的人。

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.

樸實和未加修飾的天性，任其自然，遠比做作的不雅致和故意的怪樣好。我們沒有什麽成就，或是行為方麵有什麽缺憾，不能達到十分優雅的境界，通常是不為人注意、不遭人指摘的。但是我們的舉止中有一點點矯揉造作的成分，那就等於在我們缺點麵前點上了一支蠟燭，結果一定惹人注意，不是認為我們沒有見識，就是認為我們缺乏真誠。導師們應當特別提防這一點，因為我在上麵提到，這是一種習得的醜陋，是錯誤教育的結果，很少有別人會犯這錯誤，除了那些假裝有教養、不願承認自己對時髦話題無知的人；而且，我覺得它常是起因於，世上有些懶人隻知道定規矩、立規範，不會把練習與他們的教導相結合，不知道讓學生在自己的監視下，重複做著某種行為，以便改進其中失禮或做作的成分，使那種行為完善成為習慣，並且運用自如。

 

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