教育是使人合乎伦理的一种艺术。
Education is the art of making men ethical.
教育在学生仍处于本能阶段就开始了，
向他指出再生的道路，
指出使他本能的天性转变为理性的第二天性，
使他习惯于理性境界。
It begins with pupils whose life is at the instinctive level
and shows them the way to a second birth,
the way to change their instinctive nature into a second, intellectual, nature,
and makes this intellectual level habitual to them.
在这种境界之中，自然意志和主观意志之间的对立消失了，
主体内部的斗争平息了。
At this point the clash between the natural and the subjective will disappears,
the subject's internal struggle dies away.
到了这种程度，习惯就成为伦理生活得一部分，
也是哲学思想的一部分；
哲学思想要求把心灵训练的能够抵制胡思乱想，
并要求把胡思乱想加以破坏和克服，
从而为合乎理性的思维扫清道路。
To this extent, habit is part of ethical life as it is of philosophic thought also,
since such thought demands that mind be trained against capricious fancies,
and that these be destroyed and overcome to leave the way clear for rational thinking.
人确实是死于习惯，也就是说，
当他完全习惯于眼前的生活，
当他的精神和肉体均已变得迟钝，
当主观意识和精神活动之间的对立也已消失，他也就死了。
一个人之所以在活动，
只是因为他还没有达到某种目的，
因而乐于发挥自己的潜力，
在争取达到目的斗争中证明自己是正确的。
It is true that a man is killed by habit,
i.e. if he has once come to feel completely at home in life,
if he has become mentally and physically dull,
and if the clash between subjective consciousness and mental activity has disappeared;
for man is active only in so far as he has not attained his end
and wills to develop his potentialities and vindicate himself in struggling to attain it.
目的一旦完全达到，活力和生命力也就消失了，
接着而来的乃是对生活中一切失去兴趣--
也就是精神或肉体的死亡。
When this has been fully achieved,
activity and vitality are at an end,
and the result-loss of in terest in life-is mental or physical death.
黑格尔：《法哲学》补编，151 Hegel, Philosophy of Right Additions, Par
引自第1页
人必须为自己争取他所应得的地位，
光靠本能是无济于事的。
Man has to acquire for himself the position which he ought to attain;
he is not already in possession of it by instinct.
子女受教育的权利就是以这一点为根据的。
在家长制政体之下的人民，
其地位犹如孩子；
他们受着公库的给养，
而不被视为独立的人和成年人。
It is on this fact that the child's right to education is based.
Peoples under patriarchal government are in the same position as children;
they are fed from central stores and not regarded as self-subsistent and adults.
因此，所要求于子女的服务，
只能以教育与相关的一切为目的。
这些服务不应以自身为目的，
因为处于奴隶状态的子女，
等于处于最不合伦理原则的地位。
The services which may be demanded from children
should therefore have education as their sole end and be relevant thereto;
they must not be ends in themselves,
since a child in slavery is in the most unethical of all situations whatever.
教育的一个主要内容是纪律，
其主旨就在于破除子女的自我意志，
以清除纯粹感性和本性的自我。
One of the chief factors in education is discipline,
the purport of which is to break darn the child's self-will
and thereby eradicate his purely natural and sensuous self.
我们切不可以为单靠善良就可达到这样的目标。
其实，直接意志正是根据直接幻想和怪想，
而不是根据理由和观念而行动的。
We must not expect to achieve this by mere goodness,
since it is just the immediate will which acts on immediate fancies and caprices,
not on reasons and representative thinking.
如果我们做什么还需事先向子女提出理由，
那就等于听凭他们决定这些理由是否有意义，
这样一来，一切都得以他们一时的兴致为转移了。
If we advance reasons to children,
we leave it open to them to decide whether the reasons are weighty or not,
and thus we make everything depend on their whim.
就子女而言，事物的本质和普通型包含在他们父母身上，
这就意味着他们须得服从父母。
So far as children are concerned,
universality and the substance of things reside in their parents,
and this implies that children must be obedient.
如果不培养子母的服从感--
这种服从感使他们产生长大成人的渴望，
他们就会变得傲慢无礼，忘乎所以。
If the feeling of subordination,
producing the longing to grow up, is not fostered in children,
they become forward and impertinent.
黑格尔：《法哲学》补编117 Hegel, Philosojhy of Right, Additions, Par. 174引自第1页
当一个人站在自己的立场来观察世界的时候，
他便看见许多事物，
而他是从许多方面发现的；
但是这种学习方法仍比不上运用抽象概念
对一切事物做出迅速的归纳那样来得简捷。
A man sea a great many things when he looks at the world for himself,
and he sees them from many sides;
but this method of learning is not nearly so short or so quick
as the method which employs abstract ideas
and makes hasty generalizations about everything.
因此，经验要对先入之见加以校正就需要相当长的时间，
或者说，永远也校正不了。
因为不管一个人在哪儿发现事物的外表
似乎与他所形成的一般概念相左，
他都会将它所提供的证据斥之为是不全面的，片面的；
不仅如此，他甚至还会干脆双眼一闭，
根本不承认其与他的先入之见有何龃龉（jǔyǔ上下牙齿对不齐,比喻意见不合）之处，
以便他能将这些观念原封不动地保存下去。
Experience, therefore, will be a long time in correcting preconceived ideas,
or perhaps never bring its task to an end;
for wherever a man finds that the aspect of things seems
to contradict the general ideas he has formed,
he will begin by rejecting the evidence it offers as partial and one-sided;
nay, he will shut his eyes to it altogether
and deny that it stands in any contradiction at all with his preconceived notions,
in order that he may thus preserve them uninjured.
于是，许多人终身都得背负这种错误观念的沉重包袱--
怪念头，狂想，幻觉，偏见等，最终都变为成见。
So it is that many a man carries about a burden of wrong notions
all his life longcrotchets, whims, fancies, prejudices,
which at last become fixed ideas.
事实是他从未试图根据自己的生活经验来组织自己的基本思想，
形成自己的世界观，
因为他只吸收别人的现成观念作为自己的观念；
这就是他之所以如此浅薄虚浮的原因所在--
因此而浅薄虚浮的人多着哪！
The fact is that he has never tried to form his fundamental ideas for himself
out of his own experience of life, his own way of looking at the world,
because he has taken over his ideas ready-made from other people;
and this it is that makes him-as it makes how many others!
- so shallow and superficial.
叔本华：《论教育》 Schopenhauer, Education
引自第1页
十五岁以下的儿童，不应学习那些可能导致严重错误的课程，
诸如哲学，宗教，或其他任何需要视野开阔方可接受的知识，
因为早期所接受的错误观念是很难消除的，
就各种智能来说，判断力的成熟为期最长。
No child under the age of fifteen should receive instruction in subjects
which may possibly be the vehicle of serious error,
such as philosophy, religion, or any other branch of knowledge
where it is necessary to take large views;
because wrong notions imbibed early can seldom be rooted out,
and of all the intellectual faculties, judgment is the last to arrive at maturity.
因此，儿童的注意力应放在不大可以会犯错误的那些学科上，
比方说数学；
或者那些即使犯点错误也无关紧要的学科，
如语言，自然科学，历史等等。
The child should give its attention either to subjects where no error is possible at all,
such as mathematics,
or to those in which there is no particular danger in making a mistake,
such as languages, natural science, history and so on.
叔本华：《论教育》 Schopenhauer, Education引自第1页
