紳士，是一群怎樣的男人?他們冷靜，他們沉思，他們理性，他們果斷。你真的了解紳士嗎?怎么樣的男人才能稱得上是紳士，讓我們一同全面地了解一下紳士。
1.Hence it is, that it is almost a definition of a gentleman, to say he is one who never inflicts pain. This description is both refined and, as far as it goes, accurate. He is mainly occupied in merely removing the obstacles which hinder the free and unembarrassed action of those about him; and he concurs with their movements rather than takes the initiative himself。
紳士，他是一個從不使別人遭受痛苦的人。這幾乎就是為一個有修養(yǎng)的人所下的定義。這樣描述是精妙的，而且，就其本身而言，也是準(zhǔn)確的。他主要是致力于為他周圍的人們排除妨礙他們進(jìn)行自由而拘謹(jǐn)?shù)幕顒訒r面臨的障礙;他附和他們的行動，而不是自己采取主動。
2.His benefits may be considered as parallel to what are called comforts or conveniences in arrangements of a personal nature: like an easy chair or a good fire, which do their part in dispelling cold and fatigue, though nature provides both means of rest and animal heat without them。
他這樣做的好處可以看作類似于所謂人們相互之間作安排時帶來的舒適和便利：就象一把安樂椅或者一個溫暖的爐火，它們能驅(qū)散寒冷和疲倦，雖然，沒有它們，大自然也能提供休息和增加體溫的方法。
3.He is never mean or little in his disputes, never takes unfair advantage, never mistakes personalities or sharp sayings for arguments or insinuates evil which he dare not say out。
與人有了爭端，他從不刻薄，也不小氣，從不乘人之危，從不為了爭辯而誤解別人的人格或說尖利的言辭，或者暗示那些他不敢說出口的邪惡的事情。
4.From a long-sighted prudence, he observes the maxim of the ancient sage, that we should ever conduct ourselves towards our enemy as if he were one day to be our friend。
他從有遠(yuǎn)見的審慎的觀點(diǎn)出發(fā)，遵守古代圣賢的座右銘：我們應(yīng)該這樣對待我們的敵人，好像他終有一天會成為我們的朋友。
5.He has too much good sense to be affronted at insults, he is too well employed to remember injuries, and too engaged to bear malice. He is patient, tolerant, and resigned, on philosophical principles; he submits to pain, because it is inevitable, to the death of family members, because it is irreparable, and to death, because it is his destiny。
他很明智，不因受辱而感到被冒犯，他忙于自己的事情，顧不上對自己所受到的傷害耿耿于懷，也懶于為此而心懷惡意。在哲學(xué)的原則上，他表現(xiàn)出耐心、寬容和順從;他正視痛苦，因?yàn)橥纯嗖豢杀苊�，他忍受喪親之痛，因?yàn)槭サ挠H人不可挽回，他屈從于死亡，因?yàn)樗劳鍪撬罱K的歸宿。
6.If he engages in controversy of any kind, his disciplined intellect preserves him from the blundering discourtesy of better, though less educated minds; who, like blunt weapons, tear and hack instead of cutting clean, who mistake the point in argument, waste their strength on trifles, misconceive their adversary, and leave the question more involved than they find it。
假如他與人進(jìn)行爭論，他那訓(xùn)練有素的智力使他避免犯那些智力更強(qiáng)然而卻缺乏教育的人們常犯的粗魯和失禮，那些人如同粗鈍的武器，亂劈亂砍，而不是公正地爭論，他們曲解論點(diǎn)，在枝節(jié)問題上浪費(fèi)精力，他們誤解對手，把問題弄得比原來更復(fù)雜。
7.He may be right or wrong in his opinion, but he is too clear-headed to be unjust; he is as simple as he is forcible, and as brief as he is decisive. Now here shall we find greater candor, consideration, indulgence: he throws himself into the minds of his opponents, he accounts for their mistakes. He knows the weakness of human reason as well as its strength, its province and its limits。
他的想法也許對也許錯，但他頭腦清晰，不會不公正;他率直而有說服力，簡單而有果斷性。在這里我們找到了更強(qiáng)大的直率性、考慮性、放縱性：他站在對手的立場上考慮問題，他為他的錯誤去解釋。他知道人類理性的弱點(diǎn)、優(yōu)勢、領(lǐng)域及局限。
