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內容簡介

　　本傑明·富蘭剋林（Beniamin Franklin，1706～1790）——美國精神完美的代錶，著名的思想傢、政治傢、科學傢、文學傢、外交傢和實業傢，個堪稱通纔的偉人。他一生真買的寫照就像他自己所說過的一句話：“誠實和勤勉，應該成為你長久的伴侶。”
　　本傑明·富蘭剋林齣生在波士頓一個皂燭商傢庭。他早年輟學，十歲開始在父親的皂燭店幫工，十二歲成為其兄所辦印刷所的學徒。富蘭剋林十七歲隻身前往費城，開始瞭艱苦創業。通過自己的誠買勤勉及不懈努力，他很快事業有成，躋身費城的成功人士之列。富蘭剋林利用一切空閑時間刻苦自學，通曉瞭多種外語，閱讀瞭大量歐洲各國的曆史、哲學、文學著作，對自然科學和政治經濟學也做瞭很深的研究，且取得瞭令人矚目的成果。富蘭剋林成名之後在北美殖民地的一文化傳播和社會福利方麵做瞭大量工作，逐漸成為北美殖民地中具影響力的人物之一。在北美獨立和解放的革命大潮中，富蘭剋林忘我地投身到這場波瀾壯闊的鬥爭之中。他在大陸會議上與保守派進行瞭堅決的鬥爭，協助傑斐遜起草並修改瞭《獨立宣言》，全權代錶美國齣使法國，齣色地完成瞭一係列外交使命，被譽為民主精神的締造者和美國人的象徵。美國開國元勛、第任總統喬治·華盛頓曾經這樣評價他：“在我的一生中，能讓我敬佩的人隻有三位：一位是本傑明·富蘭剋林先生；第二位也是本傑明·富蘭剋林先生；第三位還是本傑明·富蘭剋林先生。”
　　富蘭剋林晚年根據自己的人生經曆寫成的《富蘭剋林自傳》是一本為世人所贊頌的經典自傳。世界各國許多年輕人深受其影響，因此而奮發圖強，勵誌人生，徹底改變瞭自己，走上瞭成功的道路。在這本自傳中，富有啓濛時代樂觀進步精神與人道主義思想的富蘭剋林袒露心扉，嚮讀者展示瞭其人生的經曆，講述瞭自己追求人性與自由、科學與進步的美好嚮往。他相信人類憑藉知識和理性足以解決發展中的種種難題，並諄諄告誡讀者不要拋棄以勤勞節儉為核心的美德。《富蘭剋林自傳》就像他的為人那樣淳樸無華，文風簡潔明快，語言清晰親切，通俗幽默。讀者閱讀此書就如同在與一個慈祥的長者娓娓對話，悉心體會一位成功人士的處世哲學，從中汲取人生修養的大智慧，在品味其無窮無盡韻味的同時，思想和精神得到突破性的升華。

作者簡介

　　本傑明·富蘭剋林,1706年1月6日齣生於波士頓米爾剋大街。他的父親約瑟亞·富蘭剋林是一個製蠟燭的匠人。約瑟亞·富蘭剋林結過兩次婚，在他的十七個孩子中，本傑明·富蘭剋林是他最小的兒子。本傑明·富蘭剋林的學校教育經曆在他十歲時就結束瞭，十二歲時給他的哥哥詹姆斯的生意幫忙。詹姆斯是個印刷從業者，他齣版瞭-份名為《新英格蘭報》的報紙。本傑明·富蘭剋林成瞭這份報紙的一名撰稿人，以後還做瞭一段時間編輯。但是後來兩兄弟吵瞭架，本傑明·富蘭剋林隨即離傢齣走，先是到瞭紐約，之後來到費城，時同是1723年的10月。他很快就乾起瞭印刷的工作，但他還沒韆幾個月就在總督基思的誘惑下去瞭倫敦。到瞭倫敦之後，他發現基思的允諾完全是一張空頭支票，他隻好又乾起瞭排字工人的工作，直到他被一個名叫德納姆的商人帶迴費城，讓他為其工作。德納姆去世之後，富蘭剋林重操舊業。他很快就自己開瞭一傢印刷所，齣版瞭《賓夕法尼亞人報》。他在那份報紙上發錶瞭許多文章，並使這份報紙成為瞭一個引發當地多項改革的媒體。1732年他開始齣版其著名的《窮人理查德的曆書》，他藉用他人或親自編纂的那些至理名言言簡意賅，既為此書增色生輝，又從很大程度上奠定瞭他此後盛名卓著一生的基礎。1758年，富蘭剋林在《窮人理查德的曆書》中發錶瞭。“神父亞拉伯罕的演講”一文，之後就停止瞭此書的寫作。。神父亞拉伯罕的演講。一文被視為美國殖民地時期最傑齣的一篇文學作品。
　　在此期間，富蘭剋林越來越關注公眾事務。他開始建立學院的計劃，這個學院後來發展成賓夕法尼亞大學。他還創立“美利堅哲學研究會”，以便讓具有科學探索精神的人能夠就他們的科學發現相互交流富蘭剋林本人則開始瞭對電的研究以及其他科學探索。在富蘭剋林畢生從事實業與政治活動的間隙，他總會繼續這些研究。1748年，富蘭剋林已經積蓄到瞭不菲的財富，他賣掉瞭生意，以得到閑暇進行科學研究。過瞭幾年，富蘭剋林做齣瞭多項發明，這讓他在整個歐洲學術界名聲鵲起。
　　在政治上，富蘭剋林既是一個能力非凡的管理者又是一個口若懸河的雄辯傢，但他的政治生涯卻因為他利用職權為親友謀利而受到損害。他在傢鄉的政治生活中做齣的最為顯著的貢獻就是郵政改革。然而，富蘭剋林作為政治傢的聲譽主要在於他建立的北美殖民地與英國的關係上，後來是殖民地與法國的關係。1757年，富蘭剋林被派往英國，對殖民地政府中佩恩派的影響發齣抗議。他那裏呆瞭五年，竭力讓英國人民和英國政府瞭解殖民地的狀況。返迴北美之後，他在帕剋斯頓事件中起到瞭令人尊敬的作用，但也使得他失去瞭議會中的議席。然而，在1764年富蘭剋林作為殖民地的代錶又被派往英國，這次是請求英國國王從當時殖民地掌權者手中收迴權力。在倫敦，他積極反對郵政法案的提案，但是人們失去瞭對他的信任，原因是他為一個朋友謀取北美郵政局長的職位，他的名聲也因此受損。盡管由於他的有效工作最終導緻這個郵政法案提案的流産，人們對他還是持懷疑的態度。但是富蘭剋林依舊努力工作，為殖民地的利益大聲疾呼，此時殖民地的麻煩層齣不窮，正在釀成觸發革命的危機。1767年，富蘭剋林渡海來到法國，受到極大的禮遇。然而，富蘭剋林1775年返迴北美殖民地之前失去瞭他在郵政局的職位，因為他參與瞭嚮馬薩諸塞著名的泄漏哈金森與奧利弗信件的事件。他返迴費城以後，被選為北美大陸會議的成員。1777年，富蘭剋林作為美利堅閤眾國的代錶被派往法國。他在法國一直逗留到1785年。成為瞭法國最受歡迎的人物。富蘭剋林迴國後，由於他為圜效力成就卓著，人們公認他是美國獨立運動中僅次於華盛頓的頂尖人物。1790年4月17日，本傑明·富蘭剋林與世長辭。
　　富蘭剋林1771年在英國開始撰寫這部自傳的第一部分，1784年、1785年和1787年他又時斷時續地撰寫這一部分，一直寫到發生在1757年的事情。經曆瞭一係列非同尋常的波摺之後，自傳的原始手稿由約翰比格婁先生印刷齣版。此次再版更加確認瞭這本自傳在刻畫殖民地時期最著名人物方麵的價值，以及其被公認為最偉大的自傳之一的地位。

內頁插圖

目錄

INTRODUCTION NOTE
簡介
Part 1　第一部分
Part 2　第二部分
Part 3　第三部分
Part 4　第四部分
Part 5　第五部分
Part 6　第六部分
Part 7　第七部分
Part 8　第八部分
CHIEF EVENTS IN FRANKLINS LIFE
富蘭剋林一生重大事件

精彩書摘

　　The account we received of his life and character from some old people at Ecton, I remember, struck you as something extraordinary, from its similarity to what you knew of mine.
　　"Had he died on the same day, " you said, "one might have supposed a reincarnation."
　　John was bred a dyer, I believe of woolens. Benjamin was bred a silk dyer, serving as assistant at London. He was an ingenious man. I remember him well, for when I was a boy he came over to my father in Boston, and lived in the house with us some years. He lived to a great age. His grandson, Samuel Franklin, now lives in Boston. He left behind him two volumes of his own poetry, consisting of little occa- sional pieces addressed to his friends and relations, of which the fol- lowing, sent to me, is a specimen. He had formed a shorthand of his own, which he taught me, but, never practicing it, I have now forgot it. I was named after this uncle, there being a particular affection between him and my father. He was very religious, a great attender of priests" speeches, which he took down in his shorthand, and had with him many volumes of them. He was also much of a politician; too much, perhaps, for his station. There fell lately into my hands, in London, a collection he had made of all the principal pamphlets, re- lating to public affairs, from 1641 to 1717. A dealer in old books met with them, and knowing me by my sometimes buying of him, he brought them to me. It seems my uncle must have left them here, when he went to America, which was about fifty years since.
　　This obscure family of ours was early in the Reformation, and continued Protestants through the reign of Queen Mary, when they were sometimes in danger of trouble on account of their zeal against the pope. They had got an English Bible, and to conceal and secure it, it was fastened open with tapes under and within the cover of a joint-stool. When my great-great-grandfather read it to his family, he turned up the joint-stool upon his knees, turning over the leaves then under the tapes. One of the children stood at the door to give notice if he saw the officer of the spiritual court coming. In that case the stool was turned down again upon its feet, when the Bible remained con- cealed under it as before. This story I heard from my uncle Benjamin.
　　The family continued with the Church of England till about the end of Charles the Seconds reign, when some of the ministers that had been removed for holding religious gatherings in Northamptonshire. Benjamin and Josiah adhered to them, and so continued all their lives: the rest of the family remained with the Episcopal Church.
　　Josiah, my father, married young, and carried his wife with three children into New England, about 1682. The religious gatherings hav- ing been forbidden by law, and frequently disturbed, moved some considerable men of his acquaintance to remove to that country, and he was prevailed with to accompany them there, where they expected to enjoy their mode of religion with freedom. By the same wife he had four children more born there, and by a second wife ten more, in all seventeen; of which I remember thirteen sitting at one time at his table, who all grew up to be men and women, and married; I was the youngest son, and the youngest child but two, and was born in Boston, New England. My mother, the second wife, was Abiah Folger, daugh- ter of Peter Folger, one of the first settlers of New England, of whom honorable mention is made by Cotton Mather in his church history of that country, entitled Magnalia Christi Americana, as "a religious, learned Englishman," if I remember the words correctly. I have heard that he wrote many small occasional pieces, but only one of them was printed, which I saw now many years since. It was written in 1675, in the verse of that time and people, and addressed to those then con- cerned in the government there. It was in favor of liberty of con- science, and in behalf of the Baptists, Quakers, and other groups that had been under persecution, ascribing the Indian wars, and other dis- tresses that had fallen upon the country, to that persecution, as so many judgments of God to punish so evil an offense, and calling for the removal of those laws. The whole appeared to me as written with a good deal of decent simplicity and manly freedom. The last few lines, I remember, explained that his criticism proceeded from goodwill, and, therefore, he would be known to be the author.
　　My elder brothers were all made assistants to different trades. I was put in grammar-school at eight years of age, my father intending to devote me, as the tithe of his sons, to the service of the Church. My early eagerness to learn to read （which must have been very ear- ly, as I do not remember when I could not read） , and the opinion of all his friends, that I should certainly make a good scholar, encour- aged him in this purpose of his. My uncle Benjamin, too, approved of it, and proposed to give me all his shorthand volumes of religious lec- tures, I suppose as a stock to set up with, if I would learn his charac- ter. I continued, however, at the grammar-school not quite one year, though in that time I had risen gradually from the middle of the class of that year to be the head of it, and farther was removed into the next class above it, in order to go with that into the third at the end of the year. But my father, in the meantime, from a view of the expense of a college education, which having so large a family he could not well afford.

前言/序言

6500詞床頭燈英語學習讀本：本傑明·富蘭剋林自傳（英漢對照） [The Autobiography of Benjamin Franklin] 下載 mobi epub pdf txt 電子書

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我們生活在不確定性擴大、復雜性增加、越來越模糊不清、選擇眾多和個人責任擴大的社會，這已經成為老生常談。通過電子媒體，孩子們每天的生活都充斥著什麼應當重視、生活應該如何進行的矛盾模式。大眾經常不能在關於如何明智地做選擇上提供一緻的意見，或者說他們很少願意去傾聽。年輕人（尤其在英國，根據最近報道）不能很好地處理自由和多樣化帶來的問題，這一點越來越明顯。壓力的典型癥狀——逃避現實、魯莽、濫用藥物、焦慮、抑鬱、缺乏自信遍及整個社會。如果說壓力反映瞭一個人的生活需求與他所掌握、用以應對這些需求的資源之間逐漸增大的鴻溝，那麼許多年輕人正清楚地感受到自己擁有的資源嚴重不足。鑒於教育的核心功能是開發精神和情感資源，年輕人要用它們來應對現實生活中的真實的需求，因此很明顯，教育並沒有盡到它的責任。這些資源既有物質與社會層麵的，也有精神層麵的。這肯定是“學校有什麼用”這個問題的關鍵所在。

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匡衡，字稚圭，西漢東海（漢郡名，今江蘇省邳縣以東至海，連山東省滋陽縣以東至海地區）人。他齣身農傢，祖父、父親世代都是農民。傳到匡衡，卻喜歡讀書。他年輕時傢裏貧窮，白天給人做雇工來維持生計，晚上纔有時間讀書。可是傢裏窮得連燈燭也點不起。鄰傢燈燭明巒，卻又照不過來。匡衡就想齣個法子，在貼著鄰傢的牆上鑿穿一個孔洞，“偷”它一點光亮，讓鄰傢的燈光照射過來。他就捧著書本，在洞前映著光來讀書。

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