譯文：
讀書足夠可以使人心情愉快，足夠可以讓妳說話、寫文章用到成語或優美的句子，顯得妳說話、寫文章有文化，讀書足夠可以增長妳的才幹。讀書讓人精神愉快，在可以在壹個人獨處獨住的時候表現出來，壹個人容易孤獨，讀點書，讓妳快樂。
讀書增長文采，最可以在和別人談論問題的時候表現出來，讀書增長才幹，最可以在判斷、處理社會事情的時候表現出來。精通世事（會辦事）的人雖然能夠處理好細事或者判斷事情的某壹部分對不對，然而（但是）要從全局計劃，就壹定要喜愛學習深入思考的人才能做到。
（會辦事的人會做好小事，愛讀書思考的人才能做好大事。）讀書太慢的人馳惰，文章中用的修飾行的文辭太多了顯得不真實，全靠書本上說的來做事是書呆子。讀書可以補天賦的不足，經驗可以補充讀書的不足。
大概生來就有的才幹就像自然生長的花草，長的很亂，讀書了才能知道怎樣去修剪它的形狀，而書上說的，如果不用經驗來檢驗，就不適當。狡猾的人看不起讀書，不知道知識的人羨慕讀書，只有明智的人利用讀書。
但是書並不告訴妳她的用處是什麽，利用讀書的智慧不在書裏，而在書外，全靠自己觀察思考讀書的時候得到。讀書不可以存心質疑作者，不可以全信書上說的話，也不可以只抓住文章的幾句話來理解，而應該仔細思考。
書有可以稍微讀壹點的，又可以粗略讀大概內容的，少數的書要細細品味，學習寫法，化成自己的東西。換句話說，有的書只要讀壹部分，有的書只要讀大體意思，少數的要全讀，讀的時候要專心、不煩、堅持。
書也可以找人代替妳讀，拿他寫的摘要（概括主要內容的話），但是只能是題材不好或價值不高的書可以這樣做。不然的話，書提煉出概要就像水經過了蒸餾，沒有滋味了。 讀書讓人變得充實，討論讓人變得機智，作文讓人變得準確。
所以不常常寫作文的人壹定要記憶力特別強，不常常討論的人壹定要智商高，不常常讀書的人壹定要會欺騙的方法，才能讓他們的無知顯得有知識。讀歷史書讓人明智，讀詩歌讓人聰明，數學讓人思維周密，科學讓人深刻，關於道德的學說讓人沈穩莊重。
邏輯修辭的學問讓人善於辯論，凡是妳學的東西，都會對妳的性格有影響。不僅如此，精神上的各種缺陷，都可以通過求知來改善——正如身體上的缺陷，可能通過適當的運動來改善壹樣。例如打球有利於腰背，射箭可擴胸利肺，散步則有助於消化，騎術使人反應敏捷等等。
同樣道理，壹個思維不集中的人，他可以研習數學，因為數學稍不仔細就會出錯。缺乏分析判斷的人，他可以研習而上學，因為這門學問最講究細瑣的辯證。不善於推理的人，可以研習法律案例。如此等等。這種心靈上的缺陷，都可以通過學習而得到改善。
擴展資料：
《論讀書》相關評論：
在讀書的意義和作用方面培根有十分精辟的論述：“讀書足以怡情，足以傅彩，足以長才。其怡情也，最見於獨處幽居之時；其傅彩也，最見於高談闊論之中；其長才也，最見於處世判事之際。”
“讀史使人明智，讀詩使人靈秀，數學使人周密，科學使人深刻，倫理學使人莊重，邏輯修辭之學使人善辨，凡有所學皆成性格。”培根說：“人的天性像是野生的花草，讀書像是修剪移栽。壹個沒有目標沒有重點盲目讀書的人，最終只能成為書的奴隸。”
讀書方法上培根註重理論與實踐相結合，“運用的方法乃在書本之外，這是壹門技藝，不經實驗就不能學到。”培根說：“有的書只要讀其中的壹部分，有的書只須知其中梗概即可，而對壹些好書則要反復地讀。
《培根論讀書》對讀書的意義、作用和方法都作了透徹的論述，今天，無論是讀書治學還是掌握現代先進的科學技術，都是值得我們借鑒的。我想，做到愛讀書，會讀書，這樣才能讀好書，才能學好知識
百度百科-論讀書
2. 求王佐良翻譯 培根隨筆Of Study ——《論讀書》Francis Bacon 王佐良 翻譯 Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse;and for ability, is in the judgment and disposition of business.讀書足以怡情，足以傅彩，足以長才。
其怡情也，最見於獨處幽居之時；其傅彩也，最見於高談闊論之中；其長才也，最見於處世判事之際。For expert and execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs, e best form those that are learned. To spend too much time in studies is sloth; to use them too much for ornament, is affectation; to make judgement wholly by their rules, is the humour of a scholar.練達之士雖能分別處理細事或壹壹判別枝節，然縱觀統籌，全局策劃，則舍好學深思者莫屬。
讀書費時過多易惰，文采藻飾太盛則矯，全憑條文斷事乃學究故態。They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need proyning by study; and studies themselves do give forth directions too much at large, except they be bounded in by experience.讀書補天然之不足，經驗又補讀書之不足，蓋天生才幹猶如自然花草，讀書然後知如何修剪移接，而書中所示，如不以經驗範之，則又大而無當。
Crafty men contemn studies, simple men admire them, and wise men use them;for they teach not their own use; but that is a wisdom without them, and above them, won by observation.有壹技之長者鄙讀書，無知者羨讀書，唯明智之士用讀書，然書並不以用處告人，用書之智不在書中，而在書外，全憑觀察得之。Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.讀書時不可存心詰難讀者，不可盡信書上所言，亦不可只為尋章摘句，而應推敲細思。
Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts;others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are,like mon distilled waters, flashy things.書有可淺嘗者，有可吞食者，少數則須咀嚼消化。換言之，有只需讀其部分者，有只須大體涉獵者，少數則須全讀，讀時須全神貫註，孜孜不倦。
書亦可請人代讀，取其所作摘要，但只限題材較次或價值不高者，否則書經提煉猶如水經蒸餾，淡而無味。Reading maketh a full man; conference a ready man; and writing an exact man.And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit; and if he read little, he had need have much cunning, to seem to know that he doth not.讀書使人充實，討論使人機智，筆記使人準確。
因此不常做筆記者須記憶力特強，不常討論者須天生聰穎，不常讀書者須欺世有術，始能無知而顯有知。Histories make men wise; poets witty; the mathematics subtile; natural philosophy deep; moral grave; logic and rhetoric able to contend. Abeunt studia in morse.讀史使人明智，讀詩使人靈秀，數學使人周密，科學使人深刻，倫理學使人莊重，邏輯修辭之學使人善辯；凡有所學，皆成性格。
Nay there is no stand or impediment in the wit, but may be wrought out by fit studies: like as diseases of the body may have appropriate exercises.Bowling is good for the stone and reins; shooting for the lungs and breast;gentle walking for the stomach; riding for the head; and the like. So if a man's wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again. If his wit be not apt to distinguish or find differences, let him study the schoolmen; for they are cymini sectores. If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers' cases. So every defect of the mind may have a special receipt.人之才智但有滯礙，無不可讀適當之書使之順暢，壹如身體百病，皆可借相宜之運動除之。滾球利睪腎，射箭利胸肺，慢步利腸胃，騎術利頭腦，諸如此類。
如智力不集中，可令讀數學，蓋演題需全神貫註，稍有分散即須重演；如不能辯異，可令讀經院哲學，蓋是輩皆吹毛求疵之人；如不善求同，不善以壹物闡證另壹物，可令讀律師之案卷。如此頭腦中凡有缺陷，皆有特效可醫。
譯者簡介：王佐良先生，1916年2月12日生，詩人、翻譯家、教授、英國文學研究專家，北京外國語學院副院長。1939年畢業於西南聯合大學外語系（原清華大學外語系），留校任教，1947年赴英國牛津大學為攻讀英國文學研究生。
專於英。
3. 培根隨筆的原文論友誼（培根） “唯有聖人與野獸，才能在孤獨中，自得其樂。”
——這句話表達的觀點，有對有錯。對社會的恨，對社會的排斥，這種傾向，不管出現在誰身上，都是 *** 的表現，並沒有什麽神聖的成分。
除非他離群索居，不是為了享受孤獨帶來的快樂，而是出於對更高級的交流的追求。在壹些異教徒身上，這樣的追求徒有虛名，比如加拿大人艾皮蒙埃德、羅馬人努摩、西西裏島人埃皮多科，以及他拿人阿婆羅諾。
只有為數不多的古代隱士與及聖潔的神父，才讓我們看到這樣的追求的存在。人們很少能明白，孤獨為何物，孤獨存於何處。
熙攘的人群中，沒有妳的同伴，那裏沒有愛：目光所觸，壹張張好像是從美術展覽館的圖像上復制下來的臉孔，冷若冰霜；耳朵所聞，那些高談闊論，跟鈸發出的叮咚聲沒什麽區別。拉丁語裏有句格言，也表達相似的意思：壹座城市，壹片荒野。
這是因為，居住在大城市裏，可以做朋友的人散落在大街小巷，與妳比鄰而居的情況，少之又少。進壹步說，純粹而慘淡的孤獨，就是對真正朋友的渴求——沒有朋友，世界就是壹片荒野，空虛而寂寥。
天性註定壹些人永遠與友誼無緣，這也是壹種孤獨；但這種孤獨，與野獸的孤獨相同，無關人性。 人有悲歡離合。
友誼之重要在於，它能夠稀釋排解我們心頭郁結的情緒。因阻塞而引起的疾病，對我們身體的危害尤大，遠甚於思想上的閉塞。
薩灑（藥名，音譯）清肝，鐵能通脾，硫磺的氣味通肺，卡脫露（藥名，音譯）明腦。唯有朋友，才能讓人敞開心扉，除此外別無他物。
妳將與他壹起，帶著向善的心情，分擔悲傷、恐懼、懷疑，分享歡樂、希望、忠告。 原文： Of friendship IT HAD been hard for him that spake it to have put more truth and untruth together in few words, than in that speech, Whatsoever is delighted in solitude, is either a wild beast or a god. For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. But little do men perceive what solitude is, and how far it extendeth. For a crowd is not pany; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. The Latin adage meeteth with it a little: Magna civitas , magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. But we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity. A principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. We know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt opeh the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.。
4. 培根隨筆要壹篇原文300字以上的呵呵，培根隨筆是人教版9年級的推薦書誒 ，我正好也在看.
《培根隨筆》內容簡介
培根的壹生是追求知識的壹生，也是追求權力的壹生。作業壹個兼哲學家、文學家、法官和政治家於壹身的培根，其思想復雜，面目多變。我們從這本薄薄的《隨筆集》中，能讀出種種味道，妳可以把它當作生活交友的教科書，也可以把它看成混跡官場的厚黑學。
是壹本培根隨筆全集。收錄了談真理、談高位、談無神論、談君權、談拖延、談革新、談話語、談美、談黨派、談虛榮等。
從“論真理”、“論死亡”、“論人的天性”等篇章中，可以看到壹個熱愛哲學的培根。從“論高官”、“論王權”、“論野心”等篇章中，可以看到壹個熱衷於政治，深諳官場運作的培根。從“論愛情”、“論友情”、“論婚姻與獨身”等篇章中，可以看到壹個富有生活情趣的培根。從“論逆境”、“論幸運”、“論殘疾”等篇章中，可以看到壹個自強不息的培根。從“論作偽與掩飾”、“論言談”等篇章中，可以看到壹個工於心計、老於世故的培根。
5. 誰有培根 論學習的原文和翻譯Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgement and disposition of business. 讀書足以怡情，足以傅彩，足以長才。
其怡情也，最見於獨處幽居之時；其傅彩也，最見於高談闊論之中；其長才也，最見於處世判事之際。 For ecpert and execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs, e best form those that are learned. To spend too much time in studies is sloth; to use them too much for ornament, is affectation; to make judgement wholly by their rules, is the humour of a scholar. 練達之士雖能分別處理細事或壹壹判別枝節，然縱觀統籌，全局策劃， 則舍好學深思者莫屬。
讀書費時過多易惰，文采藻飾太盛則矯，全憑條文斷事乃學究故態。 They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need proyning by study; and studies themselves do give forth directions too much at large, except they be bounded in by experience. 讀書補天然之不足，經驗又補讀書之不足，蓋天生才幹猶如自然花草，讀書然後知如何修剪移接，而書中所示，如不以經驗範之，則又大而無當。
Crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation. 有壹技之長者鄙讀書，無知者羨讀書，唯明智之士用讀書，然書並不以用處告人，用書之智不在書中，而在書外，全憑觀察得之。 Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider. 讀書時不可存心詰難讀者，不可盡信書上所言，亦不可只為尋章摘句，而應推敲細思。
Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like mon distilled waters, flashy things. 書有可淺嘗者，有可吞食者，少數則須咀嚼消化。換言之，有只需讀其部分者，有只須大體涉獵者，少數則須全讀，讀時須全神貫註，孜孜不倦。
書亦可請人代讀，取其所作摘要，但只限題材較次或價值不高者，否則書經提煉猶如水經蒸餾，淡而無味。 Reading maketh a full man ; conference a ready man; and writing an exact man. And therefore, if a man write little , he had need have a great memory; if he confer little, he had need have a present wit; and if he read little, he had need have much cunning, to seem to know that he doth not. 讀書使人充實，討論使人機智，筆記使人準確。
因此不常做筆記者須記憶力特強，不常討論者須天生聰穎，不常讀書者須欺世有術，始能無知而顯有知。 Histories make men wise; poets witty; the mathematics subtile; natural philosophy deep; moral grave; logic and rhetoric able to contend. Abeunt studia in morse. 讀史使人明智，讀詩使人靈秀，數學使人周密，科學使人深刻，倫理學使人莊重，邏輯修辭之學使人善辯；凡有所學，皆成性格。
Nay there is no stand or impendiment in the wit, but may be wrought out by fit studies: like as diseases of the body may have appropriate exercises. Bowling is good for the stone and reins; shooting for the lungs and breast; gentle walking for the stomach; riding for the head; and the like. So if a man''s wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again. If his wit be not apt to distinguish or find differences, let him study the schoolmen; for they are cymini sectores. If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers'' cases. So every defect of the mind may have a special receipt. 人之才智但有滯礙，無不可讀適當之書使之順暢，壹如身體百病，皆可借相宜之運動除之。滾球利睪腎，射箭利胸肺，慢步利腸胃，騎術利頭腦，諸如此類。
如智力不集中，可令讀數學，蓋演題需全神貫註，稍有分散即須重演；如不能辯異，可令讀經院哲學，蓋是輩皆吹毛求疵之人；如不善求同，不善以壹物闡證另壹物，可令讀律師之案卷。如此頭腦中凡有缺陷，皆有特效可醫。