1. 慈善的行为比金钱更能解除别人的痛苦。

1. Acts of charity are more effective in alleviating others' suffering than money.

2. 我见过许多人在探讨哲理时书生气比我更足，但是他们的哲学可说是同他们自己毫不相干。他们力求显得比别人博学，他们研究宇宙是为了掌握宇宙的体系，就好像是纯粹出于好奇才研究一部机器似的。他们研究人性是为了能夸夸其谈一番，而不是为了认识自己；他们学习是为了教育别人，而不是为了启发自己的内心。他们中有好些人一心只想著书，只想能被欢迎，也不管那是什么样的书。当他们的书写好了，发表了，对它的内容也就再也不感兴趣了，除非是为了要使别人接受，或者在遭到攻击时要为它进行辩护，而且他们也不会从中汲取什么来为己所用，也不为内容是否正确而操心，只要不遭到驳斥就万事大吉。?>

2. I have seen many people who are more pedantic than I when discussing philosophy, but their philosophy can be said to have no connection with themselves. They strive to appear more learned than others, studying the universe to master its system, as if they were studying a machine purely out of curiosity. They study human nature not to understand themselves, but to indulge in empty talk; they learn not to enlighten their own inner selves, but to educate others. Many of them are only interested in writing books, eager to be welcomed, regardless of what kind of books. Once their books are written and published, they no longer show interest in their content, unless it's to get others to accept it or to defend it when attacked. They don't draw anything useful from it, nor do they worry about the accuracy of the content, as long as it's not refuted, everything is fine.

3. 为了防止同情心变成怯懦，就需要同情整个人类，这样我们才能在展现同情心的时候，首先想到正义，因为在所有美德中，正义可以造福于人类。

3. In order to prevent compassion from turning into timidity, it is necessary to have compassion for all of humanity. This way, when we exercise compassion, we can first think of justice, for among all virtues, justice can bring benefits to humanity.

4. 伴随着观念和情感的相互推进，心灵和精神开始活跃，人类逐渐抛弃原始的粗野状态，他们受的限制越多，彼此之间的联系也就越多，爱情和闲暇的真正果实成为娱乐，每个人都开始关注别人，也希望得到别人的关注，因而人们之间形成一种普遍的价值：那些最能歌善舞的人，最漂亮的人，最强壮的人，最灵巧的人或口才最好的人会受到最多的关注。这就是迈向不平等的第一步，也是迈向罪恶的第一步。在最初的差别中，虚荣和蔑视产生了，羞耻和嫉妒也产生了，新的生活所引起的混乱将原始的天真和幸福一起终结了。

4. With the mutual advancement of ideas and emotions, the mind and spirit begin to be active. Humanity gradually abandons its primitive wild state. The more restrictions they face, the more interconnected they become with each other. The true fruits of love and leisure become entertainment, and everyone begins to pay attention to others, hoping to receive attention in return. Thus, a universal value is formed among people: those who are most skilled in singing and dancing, the most beautiful, the strongest, the most agile, or the most eloquent receive the most attention. This is the first step towards inequality and the first step towards sin. In the initial differences, vanity and scorn arise, as do shame and jealousy. The confusion caused by the new way of life ends both the primitive innocence and happiness.

5. 你知道运用什么方法，一定可以使你的孩子成为不幸的人吗？这个方法就是对他百依百顺。

5. Do you know what method will definitely make your child an unhappy person? That method is to always cater to his or her every wish.

6. 如果世间真有这么一种状态：心灵十分充实和宁静，既不怀恋过去也不奢望将来，放任光阴的流逝而仅仅掌握现在，无匮乏之感也无享受之感，不快乐也不忧愁，既无所求也无所惧，而只感受到自己的存在，处于这种状态的人就可以说自己得到了幸福。

6. If there truly is such a state in the world: where the soul is filled with contentment and tranquility, neither longing for the past nor anticipating the future, allowing time to pass freely while only holding onto the present, neither feeling a sense of lack nor enjoyment, neither happy nor sorrowful, neither seeking nor fearing, but only sensing one's own existence, a person in this state can say that they have achieved happiness.

7. 我们的痛苦正是产生于我们的愿望和能力的不相称。

7. Our suffering arises from the disparity between our desires and our abilities.

8. 卢梭认为教育应该顺应孩子的天性。崇尚自然的教育，认为一切教育的基础都始于人类原始的判断。提出了两种教育制度，即个人教育和公众教育。现在我们谈一谈家庭教育或者说自然教育（卢梭的观点一直围绕自然教育展开）:在自然体系中，人人生来平等，他们共同的天性是获得人品；我们需要好好研究的是人的自然本质；为了接受良好教育，孩子应该有多老师；人们只是想如何保护孩子是不够的，还应该教他怎样学会承受挫折、不过分看重外在事物、必备的生存技能……

8. Rousseau believed that education should conform to the natural disposition of children. He advocated for a natural education, which holds that the foundation of all education begins with human's original judgment. He proposed two systems of education, namely individual education and public education. Now let's talk about family education or natural education (Rousseau's views have always revolved around natural education): in the natural system, all people are born equal, and their common natural disposition is to acquire moral character; what we need to study well is the natural essence of human beings; for children to receive a good education, they should have multiple teachers; It is not enough for people to just think about how to protect children, they should also teach them how to endure setbacks, not overvalue external things, and master the necessary survival skills...

9. 卢梭认为的要遵循自然法则，磨炼孩子，在一定程度上有其现实意义。在儿童时代，应该训练他们的体格，认识孩子，顺应儿童天性。他假设了爱弥儿这个想象中的孩子所谓他理念的践行者，论述了照顾婴儿、环境选择、学习能力、学习起点、感官感知、表达欲望、父母的引导、教会孩子表达和胆量的培养等方面理论，

10. 卢梭认为孩子喜欢没有理由地哭泣。在爱弥儿哭的时候，卢梭不去理会他，等一停下来就过去。他认为:孩子可以按照他们的经验来决定他们所用的方法；要关心爱护儿童，陪他们做游戏，让他们快乐，维持他们可爱的本性；要按照自己的能力来生活，超出自己的能力做事，就会变得弱小；不管一个孩子外表如何，都应该把他看成孩子；不要对孩子妄下评论，要尊重儿童；要让儿童产生学习的欲望，最大的动力来源现实的利益，这也是让人稳步前进的唯一动力；要培养儿童的智慧，就应该先培养他的体力；“工欲善其事，必先利其器”，锻炼的重要性及其法则；关于开发儿童能力，应结合严格与放任、自我与服从、不要试图说服孩子、有限度的自由、树立父母权威应该以身作则、自然感官形成以及自我意识的培养；注重儿童表达能力、判断力、自主力、生存能力、观察能力、推断力、灵敏度、听和说的能力、味觉和嗅觉的能力的培养，使其能力均衡发展。

9. Rousseau believed that adhering to the laws of nature and nurturing children in a certain way holds practical significance. In childhood, it is essential to train their physicality, understand children, and cater to their natural disposition. He assumed the character of Émile, an imaginary child as the embodiment of his philosophy, and discussed theories on aspects such as caring for infants, environmental selection, learning ability, starting points of learning, sensory perception, desire for expression, parental guidance, teaching children to express themselves, and cultivating courage. 10. Rousseau believed that children enjoy crying without reason. When Émile cries, Rousseau does not pay attention to him and goes to him only after he stops. He believed that children can decide the methods they use according to their experiences; one should care for and love children, accompany them in games, make them happy, and maintain their charming nature; one should live within their own abilities; doing things beyond one's abilities will make them weak. Regardless of how a child appears on the outside, they should be treated as children; do not make premature judgments about children, respect them; let children develop a desire to learn, as the greatest driving force comes from real benefits, which is the only force that propels steady progress. To cultivate a child's wisdom, one should first cultivate their physical strength; "the tool for doing a good job must be sharp first," the importance and principles of exercise; in developing children's abilities, a combination of strictness and leniency, self-will and obedience, not trying to persuade children, limited freedom, establishing parental authority by example, the formation of natural senses, and the cultivation of self-awareness should be considered; attention should be paid to the development of children's expressive ability, judgment, autonomy, survival skills, observation, inference, sensitivity, listening and speaking abilities, taste, and smell. This should promote balanced development of their abilities.

11. 青年期是增长才智的时期，老年期则是运用才智的时期。

11. The youth period is the time for intellectual growth, while the old age is the time for applying wisdom.

12. 人类不知不觉获得了一种关于相互之间的义务以及履行这种义务获得的好处的模糊观念。

12. The human mind has unconsciously acquired a vague notion of the obligations we have to one another and the benefits that come with fulfilling these obligations.

13. 我既找不到一个完全献身于我的朋友，我就必须有些能以其推动力克服我的惰性的朋友。

13. Since I cannot find a friend who is entirely dedicated to me, I must have some friends who can overcome my laziness with their drive.

14. 卢梭认为，不能以大人的观念去影响爱弥儿，让孩子保持童真很重要。

14. Rousseau believed that one should not impose adult ideas on Émile; it is important to preserve the innocence of childhood.

15. 的自由要远远优越于自然的自由；因此，产生了**自由的**状态，乃是人类一切状态中最完美的状态，而且确切地说，还是人类最自然的状态。

15. The freedom of man is far superior to natural freedom; therefore, the state of **freedom** has emerged, which is the most perfect state among all human states, and indeed, it is also the most natural state of man.

16. 十岁受诱于饼干，二十岁受诱于情人，三十岁受诱于快乐，四十岁受诱于野心，五十岁受诱于贪婪。人，到底何年何月才会只追求睿智？

16. At ten, tempted by biscuits; at twenty, tempted by lovers; at thirty, tempted by happiness; at forty, tempted by ambition; at fifty, tempted by greed. When, indeed, will man ever only pursue wisdom?

17. 读书不要贪多，而是要多加思索，这样的读书使我获益不少。

17. Don't read for the sake of quantity, but rather ponder over what you read; such reading has greatly benefited me.

18. 经过悉心栽培的孩子更容易感受到的第一个情感是友情而非爱情。

18. Children who have been carefully nurtured are more likely to experience the first emotion as friendship rather than love.

19. 人在世上越离开尘俗，越接近自己，就越幸福。

19. The more one distances oneself from the worldly hustle and bustle, the closer one gets to oneself, and the happier one becomes.

20. 我们的痛苦正是产生于我们的愿望和能力的不相称。一个有感觉的人在他的能力扩大了他的愿望的时候，就将成为一个绝对痛苦的人了。只有在一切力量都得到运用的时候(即欲望与满足欲望的能力相称)，心灵才能保持宁静，人的生活才能纳入条理。

20. Our suffering arises precisely from the inequality between our desires and our abilities. A sensitive person, when their abilities exceed their desires, becomes an absolutely suffering person. It is only when all forces are put to use (i.e., when the desire is matched by the ability to satisfy it) that the soul can maintain tranquility, and the life of a person can be organized.

21. 人不会设身处地为那些比自己幸福的人着想，只会想到那些比自己更需要同情的人；看到他人痛苦，我们同情的只是自己可能会遭受的那些痛苦；我们对他人痛苦的同情程度，取决于我们对那个遭遇痛苦的人想象出的感觉。

21. People do not think about those who are happier than themselves with empathy; they only think of those who need more sympathy than themselves; when we see others suffering, the compassion we feel is only for the suffering we ourselves might endure; the extent of our empathy for others' suffering depends on the feelings we imagine the person going through the suffering is experiencing.

22. 一听到召唤，他们就急不可耐地奔向他们的枷锁，希望这个枷锁可以保障他们的自由，因为他们虽然有足够的智慧来理解**制度的好处，却没有足够的经验来预测它的弊端。而最有能力预测这种弊端的人，却正是希望从中获益的那些人。即使是最精明的人也认为，牺牲一部分自由来保障另一部分自由也不是不可行，正如一个受伤的人砍掉自己的胳膊来保全身体的其余部分一样。

22. At the first call, they eagerly rush towards their shackles, hoping that these shackles can secure their freedom, for although they possess enough wisdom to understand the benefits of the system, they lack the experience to foresee its drawbacks. And it is precisely those who hope to benefit from it who are most capable of predicting these drawbacks. Even the most astute people believe that sacrificing a part of freedom to secure another part is not unfeasible, just as an injured person may amputate their own arm to save the rest of their body.

23. 强力并不构成权利，而人们只是对合法的权力才有服从的义务。既然任何人对于自己的同类都没有任何天然的权威，既然强力并不能产生任何权利，于是便只剩下来约定才可以成为人间一切合法权威的基础向强力屈服，只是一种必要的行为，而不是一种意志的行为；它最多也不过是一种明智的行为而已。在哪种意义上，它才可能是一种义务呢？

23. Power does not constitute a right, and people only have an obligation to服从 legitimate authority. Since anyone has no natural authority over their own kind, and since power cannot produce any rights, it only remains that agreements can be the basis for all legitimate authority in human society. To submit to power is only a necessary action, not an act of will; at most, it is an intelligent action. In what sense can it be considered an obligation?

24. 不管到了哪里，我都一直留恋那令人愉快的悠闲生活，对唾手可得的富贵荣华毫无兴趣，甚至厌恶。

24. Whichever place I go, I always yearn for the pleasant leisurely life, have no interest in the easily attainable wealth and honor, and even detest it.

25. 自我主义不能与自尊混为一谈，这两者无论就其本质而言，或其产生的影响而言，都是不相同的。自尊是一种自然的感情，它使每种动物都关注自身的生存，在人类中，它为理智所引导，为同情心所节制，从而产生人性和美德。而自我主义则纯粹是一种相对的，非自然的感情，它产生在社会中，它使个人对自己的重视远远超过对任何其他人的重视，使得人们之间相互冲突相互攻击。自我主义是尊贵感的真正源头。

25. Egoism cannot be confused with self-esteem; in terms of their essence or the effects they produce, these two are fundamentally different. Self-esteem is a natural emotion that prompts every animal to be concerned with its own survival; in humans, it is guided by reason and moderated by sympathy, thus giving rise to humanity and virtue. Egoism, on the other hand, is purely a relative and unnatural emotion that arises in society; it causes individuals to place a much higher value on themselves than on anyone else, leading to conflicts and attacks among people. Egoism is the true source of the feeling of superiority.

26. 强权者和弱势者都将他们的强权和贫穷视为一种针对他财富的一种权利，在他们看来，这种权利就是一种财产所有权。平等一旦遭到破坏，最可怕的混乱就会随之而来。富人和穷人之间相互劫掠，他们不受约束的欲望压制了天然的同情心的声音，也使得很脆弱的公正受到严重打击，它们带给人们的只有贪婪、野心和邪恶。

26. Both the powerful and the weak regard their power and poverty as a right against their wealth. In their view, this right is a form of property ownership. Once equality is destroyed, the most terrifying chaos will follow. The rich and the poor plunder each other, their unbridled desires suppressing the voice of natural sympathy, and severely striking at the already fragile justice. They bring only greed, ambition, and evil to people.

27. 卢梭的因势利导是可取的，自然教育法对家庭教育还是有所借鉴意义的。

27. Rousseau's method of leading with the flow is advisable, and the natural education method still holds some referential significance for family education.

28. 可以说，品位是鉴赏力的显微镜。

28. It can be said that taste is the microscope of discernment.

29. 公有制是野心家的发明，公有制下民众一无所有，必然造成民众对权力的无限膜拜。一切基本的良知、信仰必然丧失，最丑恶的权钱色交易与贪婪必泛滥，权力之争必血流成河，民众必沦为奴隶，公有制是埋葬一切平等的基础、是万恶之源。确保每个人的私人权力才能做到人与人之间的平等互动。

29. Ownership is an invention of ambition, and under ownership, the people have nothing at all, which inevitably leads to the people's limitless adoration of power. All basic conscience and faith are inevitably lost, the most despicable deals of power, money, and sex, and greed will泛滥, the struggle for power will lead to rivers of blood, and the people will be reduced to slaves. Ownership is the grave of all the foundations of equality and the source of all evil. Only by ensuring everyone's private power can we achieve equal interaction between people.

30. 根据自然法则，父亲只有在孩子需要他帮助的时候，他才是他们的主人，等儿子长大完全独立的时候，他就和父亲是平等的了，他对父亲只有尊敬而不必服从，因为报恩是一种自己应尽的责任而不是他人能够强求的权利。

30. According to the laws of nature, a father is only the master of his children when they need his help. When his son grows up and becomes fully independent, he is equal to his father. He respects his father but does not need to obey him, because repaying gratitude is a duty that one owes to oneself rather than a right that can be imposed by others.

31. 当我们忘记我们自己的时候，我们才是真正为我们自己工作。

31. It is when we forget ourselves that we are truly working for ourselves.

32. 人类最早的感觉是自己的存在，他最先关注的是自我保护。大地的出产为他提供所需之物，而本能告诉他如何利用这些事物，饥饿和其他原始欲望使他在不同的时间感受不同的生存体验。

32. The earliest sensation of humans is their own existence, and what they pay attention to first is self-protection. The produce of the earth provides what they need, and their instincts guide them on how to utilize these things. Hunger and other primitive desires make them experience different survival experiences at different times.

33. 为人善良和正直才是最光荣。

33. It is being kind and upright that is the most glorious.

34. 人的价值是由自己决定。

34. The value of a person is determined by oneself.

35. 我们在路上不是像驿夫那样追赶路程，而是像履行家似的沿途观赏。我们心中不只是想到一个起点和终点，而且还想到起点和终点之间相隔的距离。对我们来说，旅行的本身就是一种乐趣。

35. We are not chasing the distance on the road like postmen, but like those on a pilgrimage, we enjoy the scenery along the way. In our hearts, we are not just thinking of a starting point and an endpoint, but also of the distance between them. To us, the act of traveling itself is a joy.

36. 我们应做的事在很大程度上取决于我们的信仰；而除了与我们基本的自然需要有关的事物外，我们的观点是我们的行为的准则。根据我一贯坚持的这个原则，我经常长时间地探索我生命的真正目的究竟是什么，以便指导我一生的工作，而我很快就不再为自己处世的无能而痛苦，因为我感到根本就不该在世间追求这个目的。

36. What we should do largely depends on our beliefs; and except for things related to our basic natural needs, our views serve as the guidelines for our actions. According to the principle that I have consistently adhered to, I often spend long periods of time exploring the true purpose of my life, in order to guide my work throughout my life, and I soon no longer suffer from the pain of my own ineptness in dealing with the world, because I feel that it is fundamentally wrong to pursue this purpose in the world.

37. 人是生而自由的，但却无往不在枷锁之中。自以为是其他一切的主人的人，反而比其他一切更是奴隶。

37. Man is born free, yet he is everywhere in chains. Those who consider themselves the masters of everything else are actually more enslaved than anything else.

38. 我们可以看到，掌权者费尽心机破坏民众的联合，在民众之间制造分裂。他们制造所有能引起分裂的争端，却又维持表面上的社会和谐，他们将各阶层人民的利益和权利对立起来，使各阶层的人民相互敌对，彼此猜疑，以加强他们的统治。

38. We can see that the ruling power goes to great lengths to disrupt the unity of the people, creating divisions among them. They制造 all kinds of disputes that can cause division, yet they maintain an appearance of social harmony. They put the interests and rights of people from different strata in opposition to each other, causing them to be hostile towards each other and suspicious of one another, thereby strengthening their rule.

39. 大自然不会欺骗我们，欺骗我们的往往是我们自己。

39. Nature will not deceive us; what often deceives us is ourselves.

40. 从这种意义上来说，人可以被称为半神半兽的动物，在他身上寄存在高贵的神性，也存在卑劣不堪的兽性。人就是神性与兽性相斗争，相撕咬的产物。是神性不断超越兽性，涤荡兽性的一场惊心动魄的战斗。

40. In this sense, humans can be called amphibious creatures, half-gods and half-beasts, in whom there resides both noble divinity and despicable animality. Humans are the product of the struggle and the fierce fight between divinity and animality, as the divinity continuously surpasses the animality, purging it in a thrilling battle.

41. 在把所有这一切搞得混淆不清时，人们非但没有使我们明理，反而使我们变得邪恶。

41. In the midst of all this confusion, people did not only fail to enlighten us but instead led us to become evil.

42. 在变化无常的人生中，我们要特别避免那种为了将来而牺牲现在的过于谨慎的畏首畏尾的做法，这种做法往往是为了将来根本得不到的东西而牺牲现在能够得到的东西。

42. In the ever-changing life, we should particularly avoid the excessively cautious and timid approach that sacrifices the present for the future, which often involves giving up what can be obtained now for something that may never be obtained in the future.

43. 主张建立资产阶级的“理性王国”、《爱弥儿》、哲学家；反对封建教育戕害。在教育上，卢梭坚持社会契约论，法国十八世纪伟大的启蒙思想家在哲学上，他主张教育目的在培养自然人、轻视儿童。让-雅克·卢梭 (Jean-Jacques Rousseau。在社会观上、文学家，让他们的身心自由发展；强调人性本善，卢梭主张感觉是认识的来源、教育家，坚持“自然神论”的观点；认为人类不平等的根源是财产的私有，18世纪法国大革命的思想先驱，反对大私有制及其压迫，要求提高儿童在教育中的地位，杰出的民主政论家和浪漫主义文学流派的开创者，信仰高于理性、《忏悔录》。主要著作有《论人类不平等的起源和基础》，顺应儿童的本性；主张自由平等、《社会契约论》；主张改革教育内容和方法；提出“天赋人权说”，但不主张废除私有制、《新爱洛漪丝》，反映了资产阶级和广大劳动人民从封建专制主义下解放出来的要求，启蒙运动最卓越的代表人物之一，反对专制、《植物学通信》等、暴政，1712年6月28日~1778年7月2日）

43. Advocated the establishment of the "Rational Kingdom" of the bourgeoisie, "Emile," philosophers; opposed the harm of feudal education. In education, Rousseau adhered to the social contract theory, a great enlightenment thinker of 18th-century France, who, in philosophy, believed that the purpose of education is to cultivate natural individuals and undervalued children. Jean-Jacques Rousseau. In social views and literature, he advocated the free development of their physical and mental faculties; emphasized the innate goodness of human nature, Rousseau believed that sensation is the source of knowledge, an educator, adhered to the view of "natural theism"; believed that the source of human inequality is the private ownership of property, a thought forerunner of the French Revolution in the 18th century, opposed large-scale private property and its oppression, demanded to improve the status of children in education, an outstanding democratic pamphleteer and the founder of the romantic literary school, believed that faith is higher than reason, "The Confessions." His main works include "On the Origin and Foundation of Inequality," in harmony with the nature of children; advocated freedom and equality, "The Social Contract"; advocated the reform of educational content and methods; proposed the "nativist theory of human rights," but did not advocate the abolition of private property, "New Heloise," reflecting the demands of the bourgeoisie and the vast masses of the laboring people for liberation from feudal despotism, one of the most outstanding representatives of the Enlightenment movement, opposed despotism, "Letters on Botany," etc., tyranny (June 28, 1712 ~ July 2, 1778).

44. 社交场中的闲逸令人厌恶的，因为它是被迫的；孤独生活中的闲逸是愉快的，因为它是自由的、出于自愿的。

44. Leisure in social gatherings is disliked because it is imposed; leisure in a solitary life is pleasant because it is free and voluntary.

45. 问题不在于教他各种学问，而在于培养他爱好学问的兴趣，而且在这种兴趣充分增长起来的时候，教他以研究学问的方法。

45. The issue is not to teach him various subjects, but to cultivate his interest in learning, and to teach him the methods of studying when his interest in learning has fully developed.

46. 凡是教师缺乏爱的地方，无论品格还是智慧都不能充分地或自由地发展。

46. Where there is a lack of love in the hearts of teachers, neither character nor wisdom can fully or freely develop.

47. 虽受时代局限，但总体而言，这本书所提倡的自然教育思想对后世影响深远，时至今日依然能从其中得到启发，不得不说是一部伟大的教育学著作。

47. Although limited by its time, on the whole, the natural education ideas advocated in this book have had a profound impact on later generations. Even today, one can still draw inspiration from it, which undoubtedly makes it a great educational treatise.

48. 我之所以说法律的对象永远是普遍性的，是因为法律考虑的是臣民的共同体和抽象的行为，而不是个别人和个别的行为。所以，法律可以规定各种特权，但是却不能把这种特权明确赋予任何一个人；法律可以把公民划分为若干等级，甚至规定各个等级的资格和权利，但是却不能规定个人是属于哪个等级的；法律可以确立一种王朝**和一种世袭的继承制，但是却不能选定国王和王室。总之，立法权利中没有与个别对象有关的职能。

48. The reason why I say that the object of law is always universality is because law takes into account the community of subjects and abstract actions, rather than individuals and individual actions. Therefore, law can stipulate various privileges, but it cannot explicitly confer such privileges on any individual; law can divide citizens into several classes and even specify the qualifications and rights of each class, but it cannot determine which class an individual belongs to; law can establish a dynasty and a hereditary system of succession, but it cannot choose the king and the royal family. In summary, there is no function in legislative power related to individual objects.

49. 不知道决不是祸害，有害的只是迷惑。迷惑的人往往不是因为他不知道，而是因为他认为自己知道。

49. Not knowing is not a harm; what is harmful is confusion. People who are confused are often not because they don't know, but because they think they do.

50. 人是生而自由的，但却无往不在枷锁之中。

50. Man is born free, yet he is everywhere in chains.

51. 如果没有对弱者、罪人和人类的普遍的同情，怎么会有慷慨、仁慈和人性这些美德呢？如果我们能正确理解，即使是善良和友谊也不过是对某个特定对象的持久的同情，因为不希望一个人痛苦，和希望一个人幸福有什么区别呢？所谓同情只是设想我们和受难者一起遭受痛苦而产生的一种感情。

51. Without a universal sympathy for the weak, sinners, and humanity, how could there be virtues such as generosity, mercy, and humanity? If we understand correctly, even goodness and friendship are nothing more than a persistent sympathy for a particular object, because what is the difference between not wanting someone to suffer and wanting someone to be happy? So-called sympathy is merely a feeling that arises from imagining ourselves suffering together with the sufferer.

52. 良心尽管它不依存于理性，但没有理性就不能得到发展。

52. Conscience, although it is not dependent on reason, cannot develop without reason.

53. 人类智力的发展都应该主要归功于欲望，而欲望能否被普遍满足要依靠智力的发展。

53. The development of human intelligence should be mainly attributed to desire, and whether desires can be universally satisfied depends on the development of intelligence.

54. 人所经历的沉浮挣扎和痛苦潦倒，都是对他的磨砺，总有一天他会得到累累硕果。

54. The ups and downs, struggles, and hardships that people experience are all part of his tempering, and one day he will reap abundant rewards.

55. 事实上，在法律建立以前，一个人要想使另一与他平等的人服从他，除了抢占他的财产或把自己的财产分给他一部分之外就没有别的办法了。

55. In fact, before the establishment of law, the only way for a person to make another equal person服从 him was to seize his property or to give him a portion of his own property.

56. 卢梭是内发论的代表人物，在爱弥儿的教育中也很注重对爱弥儿德育的培养，在这方面是有指导意义的。

56. Rousseau is a representative figure of the nativist theory, and he also pays great attention to the cultivation of moral education in the education of Émile. This aspect is of guiding significance.

57. 尽管我曾冒失莽撞，但我既不是个说谎者也不是个懦夫，而我的心所犯下的罪孽，我的笔是不会去否认它的。

57. Though I have been rash and reckless in the past, I am neither a liar nor a coward. The sins that my heart has committed, my pen will not deny.

58. 如果父母喜欢一件事，会错误认为孩子也喜欢那件事。卢梭主张：用兴趣点燃孩子学习的热情；应该让教育去适应一个人，而不是适应他自身以外的东西；把爱弥儿教育成有用的人；精心选取儿童学习的内容；让孩子到自然中去；不要对孩子说他听不懂的话，说话要简洁明了；问题留给他自己解决，一定要他学会思考；重要的不是教给他学问，而且培养他对学问的兴趣；要孩子自主式学习，学会向孩子提问；让孩子掌握一门手艺……

58. If parents like something, they may mistakenly believe that their children also like it. Rousseau advocates: to ignite the passion for learning in children with interest; education should adapt to a person rather than to something beyond themselves; to educate Émile to be a useful person; carefully select the content of children's learning; let children go into nature; do not say things to children that they cannot understand, speak simply and clearly; leave the problems for them to solve on their own, and make sure they learn to think; what is important is not to teach them knowledge, but to cultivate their interest in knowledge; to encourage children to learn autonomously, learn to ask questions to the children; let children master a trade...

59. 一切人间的感情既然已从心中根除，我还有什么要忏悔的呢？我既不再有什么地方可以自夸，也不再有什么地方应该自责；我在世人中间从此就等于零，而跟他们既不再有什么真正的关系，也不再有什么真正的相处，我也只能是等于零了。既然随便想做什么好事，结果总会变成坏事，想做什么事情不是害人就是害己，我的唯一的职责就只能是闪避在一边，我将尽我所能恪守这一职责。不过，我的身体虽然无所事事，我的心却还活跃，还在产生思想和感情，而由于任何人间的世俗的利害都已在我心中泯灭，内心的精神生活似乎反而更加丰富。对我来说，我的躯壳已不过是个累赘、是种障碍，我将尽可能早日把它摆脱。

59. Since all human emotions have been rooted out from my heart, what more do I have to repent for? With nowhere left to boast and nowhere left to blame myself, I am now as good as nothing among men. No longer do I have any real connection or interaction with them; I am as good as nothing. Since any good deed I attempt will inevitably turn into a bad one, and any action I take will either harm others or myself, my only duty can only be to retreat to the side. I will fulfill this duty to the best of my ability. However, while my body is idle, my mind is still active, still generating thoughts and emotions. And as all worldly interests and benefits have been extinguished in my heart, my inner spiritual life seems to be richer. To me, my physical body has become a burden, an obstacle, and I will try to get rid of it as soon as possible.

60. 孩童最初的情感就是爱本身，从最初的情感延伸出来的第二个情感就是爱身边的人。爱是相互的。

60. The initial emotion of a child is love itself, and the second emotion that extends from the initial emotion is the love for those around them. Love is reciprocal.

61. 而人们已经习惯于依附、舒适、安乐的生活，再也没有能力打碎身上的枷锁，为了维护自己的安宁，他们宁愿带上更沉重的枷锁。

61. However, people have become accustomed to a life of dependence, comfort, and ease, and they no longer have the ability to break the shackles around them. To maintain their peace, they would rather wear heavier shackles.

62. 学会感恩。知恩不报的行为是有违人的良知的，但是有趣的是:知恩不报的人比施恩图报的人要少。

62. Learn to be grateful. Ungratefulness is against human conscience, but interestingly: there are fewer ungrateful people than those who seek gratitude in return.

63. 自由不仅在于实现自己的意志，而尤其在于不屈服与别人的意志，自由还在于不使别人的意志屈服于我们的意志；如果屈服了，那就不是服从公约的法律了。做了主人的人，就不可能自由。

63. Freedom not only lies in the realization of one's own will, but especially in not submitting to the will of others. Freedom also lies in not making the will of others submit to our will; if it submits, it is no longer submitting to the laws of the social contract. Those who have become masters cannot be free.

64. 你的孩子需要读书，因为他们能从书中获取别的地方学不到的知识。

64. Your child needs to read because they can gain knowledge from books that cannot be learned elsewhere.

65. 不要对孩子撒谎，只要他看见大人试图掩盖一些事情，他就迫切地想要知道那些事情。

65. Do not lie to your children, for as soon as they see an adult trying to cover up something, they are eager to know about it.

66. 难填的欲壑，对财富的热望，与其说是出于真实的需要，不如说是出于对超越别人的渴望。这些欲望，激发人们产生相互伤害的阴险意图，以及一种隐秘的嫉妒。这种嫉妒更为可怕，它使人们戴上伪善的面具，从而更加稳妥地实现自己的欲望。总之，一方面是竞争和对抗，另一方面是人们之间的利益冲突，人人暗藏损人利己之心。

66. The insatiable desire for wealth, more so than genuine need, arises from the longing to surpass others. These desires incite people to harbor cunning intentions to harm one another and to harbor a hidden envy. This jealousy is even more terrifying, as it prompts individuals to don masks of hypocrisy, thereby more securely fulfilling their own desires. In summary, on one hand there is competition and confrontation, and on the other, there are conflicts of interest among people, with everyone harboring the intention to harm others while benefiting themselves.

67. 是啊，那种千百次发生在我们眼前的父权公开违背人性的事情不是更常见更可怕吗？就因为父亲无理的压制使得多少天才被埋没，多少自由被限制！有多少人本可以在一个新的环境中大展宏图，然而却在另一种他毫无兴趣的环境中郁郁终生！在那种永远违背自然的混乱秩序中，有多少美满的婚姻因双方地位的悬殊而被拆散！有多少纯洁的妻子遭受了侮辱！有多少对纯洁善良的夫妻因错配了姻缘彼此都痛苦不堪！有多少年轻人成为贪婪父母的不幸受害者，深深陷入罪恶之中不能自拔，或者在眼泪中艰难度日，默默忍受那种财富促成的、他们内心不情愿却无法摆脱的痛苦婚姻！如果有人没有被野蛮的强力驱使到罪恶和绝望中，而以自身的勇气和美德使自己脱离这种生活，那他们是多么幸运！

67. Indeed, is it not more common and terrifying when we see the father's authority openly violating human nature countless times? Because of the unreasonable suppression by fathers, how many talents have been buried, how many freedoms have been restricted! How many people could have flourished in a new environment, but instead spent their lives in a situation they were utterly uninterested in! In that chaotic order that is always against nature, how many happy marriages have been broken apart due to the disparity in status between the couple! How many pure wives have suffered indignity! How many pure and kind couples have endured immense pain due to a mismatched marriage! How many young people have become unfortunate victims of greedy parents, deeply immersed in sin and unable to pull themselves out, or are struggling through life in tears, silently enduring that wealth-induced marriage which they do not want but cannot escape! If someone has not been driven by brute force into sin and despair, but has freed themselves from this life through their own courage and virtue, how fortunate they are!

68. 只要人们不服从而能不受惩罚，人们就可以合法地不再服从；既然最强者总是有理的，所以问题就只在于怎样做才能使自己成为最强者。然而这种随强力的终止便告消灭的权利，又算是什么一种权利呢？如果必须要用强力使人服从，人们就无须根据义务而服从了；因而，只要人们不再是被迫服从时，他们也就不再有服从的义务。可见权利一词，并没有给强力增添任何新东西；它在这里完全没有任何意义。

68. As long as people can refuse to obey without being punished, they can legally cease to obey; since the strongest are always in the right, the question then becomes how to become the strongest. However, what kind of right is it that vanishes with the end of power? If it is necessary to use force to make people obey, then people have no need to obey out of duty; thus, once people are no longer forced to obey, they no longer have an obligation to do so. It is evident that the term "right" does not add anything new to power; it has no meaning here at all.