How a man uses money - makes it, sa

How a man uses money - makes it, saves it, and spends it - is perhaps one of the best tests of practical wisdom. Although money ought by no means to be regarded as a chief end of man's life, neither is it a trifling matter, to be held in philosophic contempt, representing as it does to so large an extent, the means of physical comfort and social well-being. Indeed, some of the finest qualities of human nature are intimately related to the right use of money; such as generosity, honesty, justice, and self - sacrifice; as well as the practical virtues of economy and providence. On the other hand, there are their counterparts of avarice, fraud, injustice, and selfishness, as displayed by the inordinate lovers of gain; and abuse the means entrusted to them. "So that", as it wisely observed by Henry Taylor in his thoughtful "Notes from Life", "a right measure and manner in getting, saving, spending, giving, taking, lending, borrowing, and bequeathing, would almost argue a perfect man".
Comfort in worldly circumstances is a condition which every man is justified in striving to attain by all worthy means. It secures that physical satisfaction, which is necessary for the culture of the better part of his nature; and enables him to provide for those of his own household. Nor ought the duty to be any the less indifferent to us, that the respect which our fellow men entertain for us in no slight degree depends upon the manner in which we exercise the opportunities which present themselves for our honorable advancement in life. The very effort required to be made to succeed in life with this object, is of itself an education; stimulating a man's sense of self-respect, bringing out his practical quailities, and disciplining him in the exercise of patience, perseverance, and such like virues. The provident and careful man must necessarily be a thoughtful man, for he lives mot merely for the present, but with provident forecast makes arrangements for the future. He must also be a temperate man, and exercise the virtues of self-denial, than which nothing is so much caculated to give strength to the character. John Sterling says truly, that "the worst education which teaches self denial is better than the best which traches everything else, and not that." The Romans rightly employed the same word (virtus) to desighnate courage, whch is in a physical sense what the other is in moral; the highest wirtue of all being victory over ourselves.

Kết quả (Trung (Phồn thể)) 2:

一個人如何使用金錢-使得它，保存它，並且花費它-也許是實踐智慧的最好考驗之一。雖然應該絕非金錢被視為男人的生活的首要目的，也不是兒戲，在哲學不齒，代表，因為它沒有那麼大的程度上，身體的舒適性和良好的社會手段是。事實上，一些人性化的優秀品質是密切相關的，以正確的用錢; 如慷慨，誠實，公正和自我-犧牲; 以及經濟和天意的實際美德。而另一方面，也有同行的貪婪，欺詐，不公正和自私的，所顯示的增益的過度愛好者; 和濫用委託給他們的手段。“所以”，因為它明智地由亨利·泰勒在他的體貼，“權利的措施和方式獲取，存儲，消費，給予，接受，貸款，借款和遺贈”的人生筆記“觀察到，幾乎認為一個完美的男人“
舒適世俗的情況是每一個男人是有道理的努力，所有有價值的手段達到的條件。它保證了生理上的滿足，這是必要的，他的本性更好的一部分的文化; 並讓他為那些對自己的家庭。也應該有義務任何少淡泊我們，尊重，我們的同胞中沒有輕微程度的招待我們，取決於我們在其中行使其展示自己為我們的生活中光榮晉升機會的方式。需要非常努力，做出人生的成功與此對象，是本身的教育; 刺激的自尊一個人的感覺，帶來了他的實際quailities和管教他行使的耐心，毅力，等類virues。在公積金和細心的人必然是一個有思想的人，因為他的生活MOT只是本，但公積金的預測使得對未來的安排。他還必須是一個溫和的人，鍛煉自我否定的美德，這比什麼都不這麼多caculated給力的角色。約翰·斯特林說真的，說：“教導自我否定最差的教育比這traches一切，而不是最好，只有更好。” 羅馬人採用正確的同一個詞（VIRTUS），以desighnate勇氣，界河是物理意義上的另一種是在道德上是什麼; 最高wirtue全部是戰勝自己的。

Kết quả (Trung (Phồn thể)) 3:

一個人怎麼使用金錢做它，保存它，并且花費它-或許是其中一個常識最佳的測試。雖然金錢應該绝不被認為人的生活的一個首要結尾，都不是它一件不足道的事情，將舉行在哲學蔑視，代表，因為它做對很大程度、物理舒適手段和社會福利。的確，某些人類本性的最美好的質量親密地與對金錢的正確的用途有關;例如寬厚、誠實、正義和自我犧牲;並且經濟和上帝實用美德。另一方面，有貪婪、欺騙、不公道和自私他們的相對物，如顯示由獲取的無節制的戀人;并且濫用手段被委託對他們。「以便」，作為它由他周道的「筆記的亨利泰勒明智地觀察了從生活」， 「正確的措施和方式在得到，保存，花費，給，採取，借，借用和遺贈，幾乎將爭論一個完善的人」。在世間的情況的
舒適是每個人在努力被辯解獲得通過所有值得的手段的情況。它獲取那物理滿意，哪些為他的自然的大部分的文化是必要的;并且使他提供那些他自己的家庭。亦不應該是的義務較少冷漠的對我們，那我們的同路人為我們願意考慮在沒有輕微的程度取決於方式我們行使機會為我們高尚的推進提出自己在生活中的尊敬。努力要求被做在與這個對象的生活中成功，是本身教育;刺激自尊心一個人的感覺，提出他的實用quailities和磨練他在耐心鍛煉，堅持不懈和這樣喜歡virues。有先見之明和仔細的人必須必要是一個體貼的人，為他僅僅居住mot禮物的，但是與有先見之明展望做安排為將來。他必須也是一個溫和人，并且行使什么都非常沒有caculated給力量字符克己的美德，比。約翰英鎊真實地說，那「比最好教克己好的最壞的教育哪些traches一切別的東西，而不是那。「羅馬確實使用了同一個詞(virtus)對desighnate勇氣， whch是在物理感覺什麼其他是在道德;是的所有的最高的wirtue以ourselves.

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