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【譯者言】 翻译必须考虑语境。如何根据语境在译文中选择对应原文的最佳表达式，是机器翻译面临的一个难题，原因是机器翻译仅“根据词向量做运算，根本不知道文本的内容”（冯志伟与本文作者私信）。本期的多个注释都反映了机器翻译这方面的不足。遇到俗语、习语之类整体表达式，机器基本都译错了，把整个构造逐词解读，导致无法提供正确译文。这方面的问题其实并不难解决。扩大翻译软件的俗语和习语库，即可大大提升译文的准确率。对机器而言，难的是如何解读自然语言的逻辑关系。在这方面，本期所选文本的机器翻译主要是在否定和条件关系上出了问题。
Jean-Jacques Rousseau：
Emile， or1 On Education
Introduction2
Jean-Jacques Rousseau （1712-1778） was one of the most influential early thinkers of the phase of modernity widely known as Romanticism3. The ideas expressed in Emile （1762） had an impact all over Europe， promoting liberty4 not just as a political value but as a principle to be incorporated into all aspects of life5. Thereafter， the logic of liberty developed in revolutionary directions in France and elsewhere.
Our wisdom is slavish prejudice， our customs consist in control， constraint， compulsion. Civilized man is born and dies a slave. The infant is bound up in swaddling clothes， the corpse is nailed down in his coffin. All his life long man is imprisoned by his institutions.
I have therefore decided to take an imaginary pupil， to assume on my own part6 the age， health， knowledge， and talents required for the work of his education， to guide him from birth to manhood， when he needs no guide but himself. This method seems to me useful for an author who fears lest7 he may stray from the practical to the visionary8; for as soon as he departs from common practice he has only to try his method on his pupil; he will soon know， or the reader will know for him， whether he is following the development of the child and the natural growth of the human heart9.
Emile is an orphan. No matter whether he has father or mother10， having undertaken their duties I am invested with their rights. He must honor his parents， but he must obey me. That is my first and only condition.
The habit of having no habits
The only habit the child should be allowed to contract is that of having no habits; let him be carried on either arm， let him be accustomed to offer either hand， to use one or other indifferently11; let him not want12 to eat， sleep， or do anything at fixed hours， nor be unable13 to be left alone by day or night. Prepare the way for his control of his liberty and the use of his strength by leaving his body its natural habit14， by making him capable of lasting self-control， of doing all that he wills when his will is formed. ...
The spirit of these rules is to give children more real liberty and less power， to let them do more for themselves and demand less of others; so that by teaching them from the first to confine their wishes within the limits of their powers they will scarcely feel the want of whatever is not in their power. There is only one man who gets his own way15—he who can get it single-handed; therefore freedom16， not power， is the greatest good17. That man is truly free who desires what he is able to perform， and does what he desires.18 This is my fundamental maxim. Apply it to childhood， and all the rules of education spring from it.
Nature would have them children before they are men. If we try to invert this order we shall produce a forced fruit19 immature and flavorless， fruit which will be rotten before it is ripe; we shall have young doctors and old children20. Childhood has its own ways of seeing， thinking， and feeling; nothing is more foolish than to try and substitute our ways21; and I should no more expect judgment in a ten-year-old child than22 I should expect him to be five feet high.
There is another point to be considered which confirms the suitability of this method： it is the child’s individual bent23， which must be thoroughly known before24 we can choose the fittest moral training25. Every mind has its own form， in accordance with which it must be controlled; and the success of the pains taken26 depends largely on the fact that he is controlled in this way and no other.
Value reason more than authority27
Teach your scholar to observe the phenomena of nature; you will soon rouse his curiosity， but if you would have it grow， do not be in too great a hurry to satisfy this curiosity. Put the problems before him and let him solve them himself. Let him know nothing because you have told him， but because he has learnt it for himself28. Let him not be taught science， let him discover it. If ever you substitute authority for reason， he will cease to reason29; he will be a mere plaything of other people’s thoughts.
让-雅克·卢梭：
《爱弥儿》，又名《论教育》
导读
让-雅克·卢梭（1712—1778）是现代一般所谓“浪漫主义”阶段最具影响力的早期思想家之一。他在《爱弥儿》（1762）中阐述的观念对欧洲各地都有影响，推动将自主观念不仅作为一种政治价值，而且还作为一条原则，融入人生的方方面面。此后，自主之逻辑在法国和其他地方朝着革命的方向发展了起来。
我们的智慧是奴性十足的偏见，我们的习俗主要是控制、约束、强制。文明人从生到死都是奴隶。婴儿被绑在襁褓中，尸体被封进棺材里。终其一生，人都被禁锢在其各种机构中。
因此我决定收下一名假想的学生，假定自己在年龄、健康、知识、才能上都符合要求，可以承担对他的教育，从他出生后就指引他，直到他长大成人，不需要他人指引。在我看来，这一办法对一个唯恐自己可能脱离实际、陷入幻想的作家似乎有益;因为只要他偏离常规做法，将自己的办法在学生身上试一下就行;他很快就会知道，或读者会替他知道，他是否在遵循儿童的发育过程和人心的自然成长。
爱弥儿是个孤儿。即使他有父母也没关系，我既然承担了父母的职责，也就有了父母的权利。对父母，爱弥儿必须尊敬;对我，他必须服从。这是我的首要和唯一条件。
没有习惯的习惯
应该允许这个孩子养成的唯一习惯就是没有习惯。抱他的时候，用左右臂都行;让他习惯于伸出任何一只手，无差别地使用左右手;让他不要指望在固定时间吃饭、睡觉或做任何事情;让他不论白天或夜晚都不要无法独处。他要学会自主行事，使用自身力量，我要为他铺平道路，办法就是让其身体保留自然习惯，让他能持久地控制自己，能在形成自己的意志时做自己想做的一切。……
这些规矩的精神就是多给孩子真正的自主，少给他们权力，让他们自己多做一些，向他人少索取一些;从一开始就教他们把愿望限制在自己力所能及的范围内，这样他们就会很少感到缺少在自己掌控范围外的任何东西。
只有一种人会心想事成，那就是能凭一己之力成事的人;因此自由驰骋，而非执掌权力，才是至善。真正自由驰骋者想其所能，做其所想。这就是我的根本准则。将之应用于儿童，教育的一切规则由此而生。
大自然本来要人先做儿童后做成人。如果我们强行把这一顺序颠倒过来，得到的就会是个强摘的果子，青涩又无味，尚未成熟就已腐烂;我们看到的就会是稚嫩的学究和老成的儿童。儿童自有其观察、思考和感受的方式;我们用成人的方式取而代之，是最愚蠢的事;而且我不应指望一个10岁孩子的判断力有多强，就像我不应指望他的个子有5英尺（1.524米）高一样。
还有一点需要考虑进来，那就是孩子个人的天性，因为它可以证明这种育儿方法的适用性。只有充分了解孩子的天性，才能找到最适合的道德教养。每一心灵都有其自身形态，要想控制它，必须采用符合该形态的方式;付出的心血能夠成功，也主要取决于对孩子的控制采取的是这一方式而非其他。
尊重理性胜过尊重权威
只要教学生观察大自然的种种现象，就会很快激发他的好奇，但如果想让这种好奇增长，就不要太急于满足它。要把问题摆在他面前，让他自己去解决。任何问题，不是因为告诉他答案他就能明白，而得是因为他自己弄懂了。不要教他科学，要让他自己发现科学。一旦用权威代替理性，他就会停止理性思考，仅成为他人思想的玩物。
Jean-Jacques Rousseau：
Emile， or1 On Education
Introduction2
Jean-Jacques Rousseau （1712-1778） was one of the most influential early thinkers of the phase of modernity widely known as Romanticism3. The ideas expressed in Emile （1762） had an impact all over Europe， promoting liberty4 not just as a political value but as a principle to be incorporated into all aspects of life5. Thereafter， the logic of liberty developed in revolutionary directions in France and elsewhere.
Our wisdom is slavish prejudice， our customs consist in control， constraint， compulsion. Civilized man is born and dies a slave. The infant is bound up in swaddling clothes， the corpse is nailed down in his coffin. All his life long man is imprisoned by his institutions.
I have therefore decided to take an imaginary pupil， to assume on my own part6 the age， health， knowledge， and talents required for the work of his education， to guide him from birth to manhood， when he needs no guide but himself. This method seems to me useful for an author who fears lest7 he may stray from the practical to the visionary8; for as soon as he departs from common practice he has only to try his method on his pupil; he will soon know， or the reader will know for him， whether he is following the development of the child and the natural growth of the human heart9.
Emile is an orphan. No matter whether he has father or mother10， having undertaken their duties I am invested with their rights. He must honor his parents， but he must obey me. That is my first and only condition.
The habit of having no habits
The only habit the child should be allowed to contract is that of having no habits; let him be carried on either arm， let him be accustomed to offer either hand， to use one or other indifferently11; let him not want12 to eat， sleep， or do anything at fixed hours， nor be unable13 to be left alone by day or night. Prepare the way for his control of his liberty and the use of his strength by leaving his body its natural habit14， by making him capable of lasting self-control， of doing all that he wills when his will is formed. ...
The spirit of these rules is to give children more real liberty and less power， to let them do more for themselves and demand less of others; so that by teaching them from the first to confine their wishes within the limits of their powers they will scarcely feel the want of whatever is not in their power. There is only one man who gets his own way15—he who can get it single-handed; therefore freedom16， not power， is the greatest good17. That man is truly free who desires what he is able to perform， and does what he desires.18 This is my fundamental maxim. Apply it to childhood， and all the rules of education spring from it.
Nature would have them children before they are men. If we try to invert this order we shall produce a forced fruit19 immature and flavorless， fruit which will be rotten before it is ripe; we shall have young doctors and old children20. Childhood has its own ways of seeing， thinking， and feeling; nothing is more foolish than to try and substitute our ways21; and I should no more expect judgment in a ten-year-old child than22 I should expect him to be five feet high.
There is another point to be considered which confirms the suitability of this method： it is the child’s individual bent23， which must be thoroughly known before24 we can choose the fittest moral training25. Every mind has its own form， in accordance with which it must be controlled; and the success of the pains taken26 depends largely on the fact that he is controlled in this way and no other.
Value reason more than authority27
Teach your scholar to observe the phenomena of nature; you will soon rouse his curiosity， but if you would have it grow， do not be in too great a hurry to satisfy this curiosity. Put the problems before him and let him solve them himself. Let him know nothing because you have told him， but because he has learnt it for himself28. Let him not be taught science， let him discover it. If ever you substitute authority for reason， he will cease to reason29; he will be a mere plaything of other people’s thoughts.
让-雅克·卢梭：
《爱弥儿》，又名《论教育》
导读
让-雅克·卢梭（1712—1778）是现代一般所谓“浪漫主义”阶段最具影响力的早期思想家之一。他在《爱弥儿》（1762）中阐述的观念对欧洲各地都有影响，推动将自主观念不仅作为一种政治价值，而且还作为一条原则，融入人生的方方面面。此后，自主之逻辑在法国和其他地方朝着革命的方向发展了起来。
我们的智慧是奴性十足的偏见，我们的习俗主要是控制、约束、强制。文明人从生到死都是奴隶。婴儿被绑在襁褓中，尸体被封进棺材里。终其一生，人都被禁锢在其各种机构中。
因此我决定收下一名假想的学生，假定自己在年龄、健康、知识、才能上都符合要求，可以承担对他的教育，从他出生后就指引他，直到他长大成人，不需要他人指引。在我看来，这一办法对一个唯恐自己可能脱离实际、陷入幻想的作家似乎有益;因为只要他偏离常规做法，将自己的办法在学生身上试一下就行;他很快就会知道，或读者会替他知道，他是否在遵循儿童的发育过程和人心的自然成长。
爱弥儿是个孤儿。即使他有父母也没关系，我既然承担了父母的职责，也就有了父母的权利。对父母，爱弥儿必须尊敬;对我，他必须服从。这是我的首要和唯一条件。
没有习惯的习惯
应该允许这个孩子养成的唯一习惯就是没有习惯。抱他的时候，用左右臂都行;让他习惯于伸出任何一只手，无差别地使用左右手;让他不要指望在固定时间吃饭、睡觉或做任何事情;让他不论白天或夜晚都不要无法独处。他要学会自主行事，使用自身力量，我要为他铺平道路，办法就是让其身体保留自然习惯，让他能持久地控制自己，能在形成自己的意志时做自己想做的一切。……
这些规矩的精神就是多给孩子真正的自主，少给他们权力，让他们自己多做一些，向他人少索取一些;从一开始就教他们把愿望限制在自己力所能及的范围内，这样他们就会很少感到缺少在自己掌控范围外的任何东西。
只有一种人会心想事成，那就是能凭一己之力成事的人;因此自由驰骋，而非执掌权力，才是至善。真正自由驰骋者想其所能，做其所想。这就是我的根本准则。将之应用于儿童，教育的一切规则由此而生。
大自然本来要人先做儿童后做成人。如果我们强行把这一顺序颠倒过来，得到的就会是个强摘的果子，青涩又无味，尚未成熟就已腐烂;我们看到的就会是稚嫩的学究和老成的儿童。儿童自有其观察、思考和感受的方式;我们用成人的方式取而代之，是最愚蠢的事;而且我不应指望一个10岁孩子的判断力有多强，就像我不应指望他的个子有5英尺（1.524米）高一样。
还有一点需要考虑进来，那就是孩子个人的天性，因为它可以证明这种育儿方法的适用性。只有充分了解孩子的天性，才能找到最适合的道德教养。每一心灵都有其自身形态，要想控制它，必须采用符合该形态的方式;付出的心血能夠成功，也主要取决于对孩子的控制采取的是这一方式而非其他。
尊重理性胜过尊重权威
只要教学生观察大自然的种种现象，就会很快激发他的好奇，但如果想让这种好奇增长，就不要太急于满足它。要把问题摆在他面前，让他自己去解决。任何问题，不是因为告诉他答案他就能明白，而得是因为他自己弄懂了。不要教他科学，要让他自己发现科学。一旦用权威代替理性，他就会停止理性思考，仅成为他人思想的玩物。