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From The Autobiography
It was about this time I conceived the bold and arduous project of arriving at moral perfection.I wished to live without committing any fault at any time, and to conquer all that either natural inclination, custom, or company might lead me into.As I knew, or thought I knew, what was right and wrong, I did not see why I might not always do the one and avoid the other.But I soon found I had under taken a task of more difficulty than I had imagined.约在此时我想起道德圆满的勇敢和坚毅的计划。无论何时我愿意过着没有荒谬行为的生活；我必须克服一切的自然倾向、习惯、或伴侣的诱惑。具我所知，或自以为是，什么是对的或是错的，我不明白为什么我不能常去做这一件事和避免那另一件事。但是我立即觉得我已担负了一个任务，其困难度超出我意料之外。
While my attention was taken up, and employed in guarding against one fault, I was often surprised by another;habit took the advantage of inattention;inclination was some times too strong for reason.I concluded, at length, that the mere speculative conviction that it was our interest to be completely virtuous, was not sufficient to prevent our slipping;and that the contrary habits must be broken, and good ones acquired and established, before we can have any dependence on a steady, uniform rectitude of conduct.For this purpose I therefore tried the following method.当我的注意力是用来监视某一种过失时，常常又被其它的过失吓到了；习惯有轻忽之利。嗜好有时比任何理由强烈。但是到了后来，这个空洞的觉悟，那是我们的兴趣，虽是善良的，仍不足以防范我们的过失；而我们能够在一种安稳始终如一的正直举动有一点依据之前，反而这个习惯必定被破坏，而良好的便得到和建立。为了这个目的，于是我想出下面的方法。
In the various enumerations of the moral virtues I had met with in my reading.I found the catalogue more or le numerous, as different writers included more or fewer ideas under the same name.Temperance, for example, was by some confined to eating and drinking, while by others it was extended to mean the moderating every other pleasure, appetite, inclination, or paion, bodily or mental, even to our avarice and ambition.我曾在书上读到各种的道德名词，而这些名词的意义略有不同，不同的作者在同样的名词下所赋予的观念或多或少有些不一样。例如节制一词，有些人只限于饮食，而别人却引伸到节制各种娱乐，如嗜酒、性癖、情感、肉体或精神，甚至引伸到我们的贪婪和野心。I proposed to myself, for the sake of clearne, to use rather more names, with fewer ideas annexed to each, than a few names with more ideas;and I included under thirteen names of virtues all that at that time occurred to me as neceary or desirable, and annexed to each a short precept, which fully expreed the extent I gave to its meaning.我想，为了条理分明，宁可多用名词，每一个名词涵盖简易的解释。这些包括十三个道德名词，这时候我认为善或适当的，将每一个名词以短短的定义，充分地表示我所下的定义。
These names of virtues, with their precepts, were:
1.TEMPERENCE.Eat not to dullne;drink not to elevation.2.SILENCE.Speak not but what may benefit others or yourself;avoid trifling conversation.3.ORDER.Let all your things have their places;let each part of your busine have its time.4.RESOLUTION.Resolve to perform what you ought;perform without fail what you resolve.5.FRUGALITY.Make no expense but to do good go others or yourself;that is, waste nothing.6.INDUSTRY.Lose no time;be always employed in something useful;cut off all unneceary actions.7.SINCERITY.Use no hurtful deceit;think innocently and justly;and if you speak, speak accordingly.8.JUSTICE.Wrong none by doing injuries, or omitting the benefits that are your duty.9.MODERATION.Avoid extremes;forbear resenting injuries so much as you think they deserve.10.CLEALINESS.Tolerate no uncleanline in body, clothes, or habitation.11.TRANQUILITY.Be not disturbed at trifles, or at accidents common or unavoidable.12.CHASTITY.Rarely use venery but for health or offspring, never to dullne, weakne, or the injury of your
own another’s peace or reputation.13.HUMILITY.Imitate Jesus and Socrates.这些名词的定义如下：
节制——食不过饱，饮不过量。
沉默——除非于人己有利之言不谈；避免琐碎的谈话。
秩序——一切想该有它们的位置；每个工作的细节该有它的时间。
决断——决定做你该做的事；并成功完成你决定的事。
俭朴——除非于人己有利者不去消费；即为不浪费。
勤劳——不要浪费时间，要常常用之于有用之事；抛弃一切不需要的动作。
诚恳——勿为有害之欺诈；勿思邪，必公正，如有言，言必诚恳。
公平——不成人之恶，那是你的责任。
中庸——勿趋极端，抑止因受害而怒愤，但以为应得。
清洁——勿有不洁于身，衣服与习惯均是。
宁静——勿为琐事或平常不可避免的事件而自扰。
贞洁——除非为了健康和后嗣不纵欲，勿致使你的配偶之安宁或名誉于滞钝、衰弱或损害。
谦逊——效法耶稣与苏格拉底。
My intention being to acquire the habitude of all these virtues, I judged it would be well not to distract my attention by attempting the whole at once, but to fix it on one of them at time;and, when I should be master of that, then to proceed to another, and so on, till I should have gone through the thirteen;and, as the previous of acquisition of some might facilitate the acquisition of certain others, I arranged them with that view, as they stand above.Temperance first, as it tends to procure that coolne and clearne of head, which is so neceary where constant
vigilance was to be kept up, and a guard maintained against the unremitting attraction of ancient habits, and the force of perpetual temptations.This being acquired and established, Silence
would be more easy;and my desire being to gain knowledge at the same time that I improved in virtue, and considering that in conversation it was obtained rather by the use of the ear than of the tongue, and therefore wishing to break a habit I was getting into of prattling, punning, and jesting, which only made me acceptable to trifling company, I gave Silence the second place.This and the next, Order, I expected would allow me more time for attending to my project and my studies.Resolution, once become habitual, would keep me firm in my endeavors to obtain all the subsequent virtues;Frugality and Industry relieving me from my remaining debt, and producing affluence and independence, would make more easy the practice of Sincerity and Justice, etc., etc.Conceiving then, that, agreeably to the advice of Pythagoras in his Golden Verses, daily examination would be neceary.我想到这些道德的习惯，最好不要企图在一时之间想实行一切扰乱我的注意力，但是需用时间逐条去实行；当我完全可以实践一条时，再进行另一条，这样下去，直到我十三条完全做到；而前几条的获得可以使别条的获得容易，上述的排列法我依据此观念；节制列为
第一条，因为它有助于获得冷静清晰的头脑，这是为保持永久健康的不二法门，并且可以监督从前习惯脱轨的诱惑，和不断的勾引压迫。这一条做到了，也建立了，沉默就容易多了；至于知识之获得，在同时也使道德增进，想到在谈话中用耳比用舌所得的多，所以想改掉我的空谈诙谐、双关语而得的一种习惯，这件事只使我取悦于游戏的伴侣，所以我把沉默列为第二。其次是秩序，我希望能给我多一点时间去实行我的计划和我的研习。决断，如果成为习惯，将使我对于获得一切上述所列之德行的企图不可动摇；俭朴和勤劳可以使我从余剩的债务中解放出来，产生致富与独立，而在诚恳和公平的实验时则更为容易，等等。又想起，依照着毕达哥拉所著的黄金诗中，平时勤于检视是必须的。
