作者：胡适
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胡适留学日记(第十六卷)试读：
卷十六
民国六年（1917）三月二十一日至六月一日
一、《沁园春》俄京革命
（三月廿一日）前日报记俄京革命之第一日，有此一段：
Groups of students, easily distinguished by their blue caps and dark uniforms, fell into step with rough units of rebel soldiers, and were joined by other heterogeneous elements, united for the time being by a cause greater than partisan differences.
〔中译〕
成群的学生很容易从他们的黑色制服和蓝帽子被辨认出来，他们中还混有许多起义士兵的粗布衣裳；各色人等杂入其中。眼下他们消除了党派之争，为了一个更伟大的事业团结成一体。
吾读之有感，因作《沁园春》词记之：
吾何所思？冻雪层冰，北国名都。想乌衣蓝帽，轩昂年少，指挥杀贼，万众欢呼。去独夫“沙”，张自由帜，此意如今果不虛。论代价，有百年文字，多少头颅。
此仅半阕，他日当续成之。
二、读厄克登致媚利书信
（三月廿七日）月前在旧书摊上得一书，为英国厄克登勋爵（Lord Acton 1834—1902）寄格兰斯顿之女媚利之书（媚利后嫁为朱鲁〔Drew〕夫人）。厄氏为十九世纪英国第一博学名宿，尤长于史学。后为康桥大学史学院长，今康桥所出之《康桥近世史》，即其所计划者也。
厄氏有“蠹鱼”之名，以其博学而不著书也。其所欲著之《自由史》终身不能成，朱鲁夫人戏以“将来之圣母”称之。（“圣母”者，耶稣之母，古画家如拉飞尔皆喜用以为画题。英文豪詹姆斯〔Henry James，本美国人〕有名著小说曰《将来之圣母》，记一画家得一美人，将用以为“圣母”之法本，瞻视之二十年不敢下笔，而美人已老，画师之工力亦消亡，遂掷笔而死）
然吾读此诸函，论英国时政极详，极多中肯之言。虽在异域，如亲在议会。其关心时政之切，其见事之明，皆足一洗其“蠹鱼”之谤矣。
人言格兰斯顿影响人最大，独厄氏能影响格氏耳，其人可想。
此诸书皆作于五六年之间（1879—1885），而多至八万言（尚多删节去者）。其所论大抵皆论学，论文，论政之言也。此亦可见西国男女交际之一端，故记之。
书中多可采之语，如云：
The great object in trying to understand history, political, religious, literary or scientific, is to get behind men and to grasp ideas. Ideas have a radiation and development, an ancestry and posterity of their own, in which men play the part of godfathers and godmothers more than that of legitimate parents….Those elements of society must needs react upon the state; that is, try to get political power and use it to qualify the Democracy of the constitution (in France). And the state power must needs try to react on society, to protect itself against the hostile elements. This is a law of Nature, and the vividness and force with which we trace the motion of history depends on the degree to which we look beyond persons and fix our gaze on things…. This is my quarrel with Seeley ("The Expansion of England"). He discerns no Whiggism but only Whigs…. (p. 99—100)
〔中译〕
努力了解历史、政治、宗教和科学的最大目的在于彻底地了解人以及掌握人的思想。思想有其辐射和发展，有它的先祖，也有它的后裔，人在其中扮演了教父和教母的角色，而远非一般意义上的双亲……那些社会的要素必须反作用于国家，也就是力图取得政治的权力并运用它来证明民主宪法的合法地位（在法国）。而国家权力必须力图反作用于社会，以保护其自身免受敌对因素的攻击，这是自然的法则。我们用以追溯历史发展的勃勃生气和力量，有赖于我们超出个人着眼于事物的程度。……这就是我与塞利（“英格兰的扩张”）的争论之处。他只认识辉格党人，却并不了解辉格党党义。（99—100页）
又如其论邓耐生（Tennyson，大诗人）曰：
His (Tennyson's) want of reality, his habit of walking on the clouds, the airiness of his metaphysics, the definiteness of his knowledge, his neglect of transitions, the looseness of his political reasoning—all this made up an alarming cheval de frise… (p.114)
〔中译〕
他（邓耐生）的现实感的缺乏，他的天马行空的习惯，他的形而上学的空想，他的知识的局限，他对变迁的视而不见，他对政治思考的不严密——所有这些一起构成了吓人的铁蒺藜。（114页）
此论实甚切当。
…All understanding of history depends on ones understanding the forces that make it, of which religious forces are the most active and the most definite. (P. 279)
〔中译〕
所有对于历史的理解依托于对于推动历史的诸力量的了解，这其中最能动的、最确定的便是宗教的力量。（279页）
I think that faith implies sincerity, that it is a gift that does not dwell in dishonest minds. To be sincere a man must battle with the causes of error that beset every mind. He must pour constant streams of electric light into the deep recesses where prejudice dwells, and passion, hasty judgments, and wilful blindness deem themselves unseen. He must continually grub up the stumps planted by all manners of unrevised influence. (p. 279—280)
〔中译〕
我认为信仰就意味着诚实。这种天赋的特性不会寓居不诚实的心灵之中。一个诚实的人必须与困扰心灵的错误的根源作斗争。他必须不断将电光照射进偏见藏匿的幽深之处。激情、仓促的判断和固执的视而不见必将蒙蔽一切。他必须不断地根除那些由各种各样未经周密的思考的思想影响造成的残余。（279—280页）
读此节可想见其人。
三、
（三月廿九日）吾徽人谓闭目为“”，音夹。《韩非子·说林》曰：“今有人见君则其一目，奚如？”即此字。今说作睫动，一曰眇也，皆非也。
卢晋侯言，云南亦作此语。
四、中国科学社第一次年会合影
下所附影片见《科学》第三年一号。此中不独多吾旧友故交，其中人物，大足代表留美学界之最良秀一分子，故载之于此。中国科学社第一次年会合影
五、林琴南《论古文之不宜废》
（四月七日）文无所谓古也，唯其是。顾一言是，则造者愈难。汉唐之《艺文志》及《崇文总目》中，文家林立，而何以马班韩柳独有千古？然则林立之文家均不是，唯是此四家矣。顾寻常之笺牒简牍，率皆行之以四家之法，不惟伊古以来无是事，即欲责之以是，亦率天下而路耳。（不通！）吾知深于文者万不敢其（不通！）设为此论也。然而一代之兴，必有数文家搘拄于其间。是或一代之元气，盘礴郁积，发泄而成至文，犹大城名都，必有山水之胜状，用表其灵淑之所钟。文家之发显于一代之间亦正类此。呜呼，有清往矣！论文者独数方姚。而攻掊之者麻起，而方姚卒不之踣。或其文固有其是者存耶？方今新学始昌，即文如方姚，亦复何济于用？然而天下讲艺术者，仍留古文一门，凡所谓载道者，皆属空言，亦特如欧人之不废腊丁耳。知腊丁之不可废，则马班韩柳亦自有其不宜废者，吾识其理，乃不能道其所以然，此则嗜古者之痼也。民国新立，士皆剽窃新学，行文亦泽之以新名词。夫学不新而唯词之新，匪特不得新，且举其故者而尽亡之，吾甚虞古系之绝也。向在杭州，日本斋籐少将谓余曰：“敝国非新，盖复古也。”时中国古籍如百百宋楼藏书，日人则尽括而有之。呜呼，彼人求新而惟旧之宝，吾则不得新而先殒其旧！意者后此求文字之师，将以厚币聘东人乎？夫马班韩柳之文虽不协于时用，固文字之祖也。（不通！）嗜者学之，用其浅者以课人，辗转相承，必有一二钜子出肩其统，则中国之元气尚有存者。若弃掷践唾而不之惜，吾恐国未亡而文字已先之，几何不为东人之所笑也！
此文中“而方姚卒不之踣”一句，“之”字不通。
此文见上海《民国日报》（六年二月八日）。
六、汉学家自论其为学方法
顾亭林答李子德书：
三代六经之音失其传也久矣。其文之存于世者多后人所不能通，而辄以今世之音改之，于是有改经之病。……故愚以为读九经自考文始，考文自知音始。以至诸子百家之书亦莫不然。
戴东原与段玉裁书：
经以载道，所以明道者，辞也。所以成辞者，字也。学者当由字以通其辞，由辞以通其道。某自十七岁时有志问道，谓非求之六经孔孟不得，非从事于字义制度名物无由以通其言语。为之数十年，灼然知古今治乱之源在是。宋儒讥训诂之学而轻语言文字，是犹度江河而弃舟楫也。（见段撰《戴东原年谱》）
钱大昕《十驾斋养新录》：
经史当得善本。……若日读误书，妄生驳难，其不见笑于大方者鲜矣。
惠栋《九经古义》序曰：
五经出于屋壁，多古字古言，非经师不能辨。经师之义存乎训。识字审音，乃知其义。是故古训不可改也，经师不可废也。
七、几部论汉学方法的书
论汉学方法之书，最要者莫如下列诸籍：（一）段玉裁 《与诸同志论校书之难》书。（《经韵楼集》）（二）王引之 《经义述闻》卷廿九——三十，《通说》上下。（三）王引之 《经传释词》。（四）阎若璩 《古文尚书疏证》。（一百廿八卷）
惠 栋 《古文尚书考》。（二卷）（五）俞 樾 《古书疑义举例》。（六）章炳麟 《国故论衡》。
八、杜威先生小传
杜威先生像此小传见于三月廿六日《独立》周报，作者为Edwin E. Slosson（爱德华·斯劳森）。
If some historian should construct an intellectual weather map of the United States he would find that in the eighties the little arrows that show which way the wind blows were pointing in toward Ann Arbor, Michigan, in the nineties toward Chicago, Illinois, and in the nineteen hundreds toward New York City, indicating that at these points there was a rising current of thought. And if he went so far as to investigate the cause of these local upheavals of the academic atmosphere he would discover that John Dewey had moved from one place to the other. It might be a long time before the psychometeorologist would trace these thought currents spreading over the continent back to their origin, a secluded classroom where the most modest man imaginable was seated and talking in a low voice for an hour or two a day. Knowing that every biographer is expected to show that the got his peculiar talents by honest subject of his sketch inheritance I wrote to Professor Dewey to inquire what there was in his genealogy to account for his becoming a philosopher. His ancestry is discouraging to those who would find an explanation for all things in heredity.
My ancestry, particularly on my father's side, is free from all blemish. All my forefathers earned an honest living as farmers, wheelwrights, coopers. I was absolutely the first one in seven generations to fall from grace. In the last few years atavism has set in and I have raised enough vegetables and fruit really to pay for my own
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