Noah Porter，1811— 1892，was born at Farmington，Conn.，and graduated at Yale in 1831.He remained in New Haven as a school-teacher，a tutor in college，and a student in the theological department until 1836，when he entered the ministry.In 1846 he was recalled to the college as Clark Professor of Moral Philosophy and Metaphysics；and in 1858 he also assumed the duties of the professorship of Systematic Theology，for a period of seven years.Upon the retirement of President Woolsey in 1871，he was elected to fill the office，which he held until 1886，being the eleventh president of the college.
President Porter's greatest literary work is entitled，“The Human Intellect: With an Introduction upon Psychology and the Human Soul.”It is remarkable for the clear thought and sound judgment it displays，as well as for its broad scholarship；and it has been pronounced “the most complete and exhaustive exhibition of the cognitive faculties of the human soul to be found in our language.”His other important works are： “The Sciences of Nature versus the Science of Man，”which is a review of the doctrines of Herbert Spencer；“American Colleges and the American Public；”and the book from which the following selection is taken，namely，“Books and Reading.”Besides these he wrote numerous essays，contributions to periodicals，etc.During his professorship he was called upon to act as chief editor in the important work of revising “Webster's Dictionary.”The edition of 1864 was the result of his careful oversight，and the subsequent revisions were also under his superintendence.
In reading，we do well to propose to ourselves definite ends and purposes.The more distinctly we are aware of our own wants and desires in reading，the more definite and permanent will be our acquisitions.Hence it is a good rule to ask ourselves frequently，“Why am I reading this book，essay，or poem？or why am I reading it at the present time rather than any other？”It may often be a satisfying answer，that it is convenient；that the book happens to be at hand: or that we read to pass away the time.Such reasons are often very good，but they ought not always to satisfy us.Yet the very habit of proposing these questions，however they may be answered，will involve the calling of ourselves to account for our reading，and the consideration of it in the light of wisdom and duty.
The distinct consciousness of some object at present before us，imparts a manifoldly greater interest to the contents of any volume.It imparts to the reader an appropriate power，a force of affinity，by which he insensibly and unconsciously attracts to himself all that has a near or even a remote relation to the end for which he reads.Anyone is conscious of this who reads a story with the purpose of repeating it to an absent friend；or an essay or a report with the design of using its facts or arguments in a debate；or a poem with the design of reviving its imagery，and reciting its finest passages.Indeed，one never learns to read effectively until he learns to read in such a spirit—not always，indeed，for a definite end，yet always with a mind attent to appropriate and retain and turn to the uses of culture，if not to a more direct application.
The private history of every self-educated man，from Franklin onwards，attests that they all were uniformly not only earnest but select in their reading，and that they selected their books with distinct reference to the purposes for which they used them.Indeed，the reason why selftrained men so often surpass men who are trained by others in the effectiveness and success of their reading，is that they know for what they read and study，and have definite aims and wishes in all their dealings with books.The omnivorous and indiscriminate reader，who is at the same time a listless and passive reader，however ardent is his curiosity，can never be a reader of the most effective sort.
Another good rule is suggested by the foregoing.Always have some solid reading in hand；i.e.，some work or author which we carry forward from one day to another，or one hour of leisure to the next，with persistence，till we have finished whatever we have undertaken.There are many great and successful readers who do not observe this rule，but it is a good rule notwithstanding.
The writer once called upon one of the most extensive and persevering of modern travelers，at an early hour of the day，to attend him upon a walk to a distant village.It was after breakfast，and though he had but few minutes at command，he was sitting with book in hand—a book of solid history he was perusing day after day.He remarked： “This has been my habit for years in all my wanderings.It is the one habit which gives solidity to my intellectual activities and imparts tone to my life.It is only in this way that I can overcome and counteract the tendency to the dissipation of my powers and the distraction of my attention，as strange persons and strange scenes present themselves from day to day.”
To the rule already given—read with a definite aim—we could add the Rule—make your aims to be definite by continuously holding them rigidly to a single book at all times，except when relaxation requires you to cease to work，and to live for amusement and play.Always have at least one iron in the fire，and kindle the fire at least once every day.
It is implied in the preceding that we should read upon definite subjects，and with a certain method and proportion in the choice of our books.If we have a single object to accomplish in our reading for the present，that object will of necessity direct the choice of what we read，and we shall arrange our reading with reference to this single end.This will be a nucleus around which our reading will for the moment naturally gather and arrange itself.
If several subjects seem to us equally important and interesting，we should dispose of them in order，and give to each for the time our chief and perhaps our exclusive attention.That this is wise is so obvious as not to require illustration.“One thing at a time，”is an accepted condition for all efficient activity，whether it is employed upon things or thoughts，upon men or books.If five or ten separate topics have equal claim upon our interest and attention，we shall do to each the amplest justice，if we make each in its turn the central subject of our reading.There is little danger of weariness or monotony from the workings of such a rule.
Most single topics admit or require a considerable variety of books，each different from the other，and each supplementing the other.Hence it is one of the best of practices in prosecuting a course of reading，to read every author who can cast any light upon the subject which we have in hand.For example，if we are reading the history of the Great Rebellion in England，we should read，if we can，not a single author only，as Clarendon，but a half dozen or a half score，each of whom writes from his own point of view，supplies what another omits，or corrects what he under-or overstates.
But，besides the formal histories of the period，there are the various novels，the scenes and characters of which are placed in those times，such as Scott's Woodstock；there are also diaries，such as those by Evelyn，Pepys，and Burton；and there are memoirs，such as those of Col.Hutchinson；while the last two have been imitated in scores of fictions.There are poems，such as those of Andrew Marvell，Milton，and Dryden.There are also shoals of political tracts and pamphlets，of handbills and caricatures.
We name these various descriptions of works and classes of reading，not because we suppose all of them are accessible to those readers who live at a distance from large public libraries，or because we would advise everyone who may have access to such libraries，to read all these books and classes of books as a matter of course，but because we would illustrate how great is the variety of books and reading matter that are grouped around a single topic，and are embraced within a single period.
Every person must judge for himself how long a time he can bestow upon any single subject，or how many and various are the books in respect to it which it is wise to read；but of this everyone may be assured，that it is far easier，far more agreeable，and far more economical of time and energy，to concentrate the attention upon a single subject at a time than to extend it to half a score，and that six books read in succession or together upon a single topic，are far more interesting and profitable than twice as many which treat of topics remotely related.A lady well known to the writer，of the least possible scholarly pretensions or literary notoriety，spent fifteen months of leisure，snatched by fragments from onerous family cares and brilliant social engagements，in reading the history of Greece as written by a great variety of authors and as illustrated by many accessories of literature and art.
Nor should it be argued that such rules as these，or the habits which they enjoin，are suitable for scholars only，or for people who have much leisure for read-ing.It should rather be urged that those who can read the fewest books and who have at command the scantiest time，should aim to read with the greatest concentration and method；should occupy all of their divided energy with single centers of interest，and husband the few hours which they can command，in reading whatever converges to a definite，because to a single，impression.
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诺亚·波特（1811—1892），生于康涅狄格州法明顿市，1831年毕业于耶鲁学院。之后到1836年，他一直淹留于纽黑文，做过中学教师、学院导师及神学系学生，在这期间，他成为牧师。1846年担任耶鲁学院道德哲学暨形而上学克拉克讲座教授。1858年，诺亚·波特兼任系统神学教职，为期七年。1871年，伍尔西校长退休后，他继任该职，直至1886年，成为耶鲁学院第十一任校长。
波特校长最杰出的文学成就为一部题为《人类知性：心理学与人类灵魂导论》的著作。该书思理晓畅，论断坚确，学养深湛，被誉为“我们的语言中能够找到的有关人类灵魂的认知功能的最全面、最详尽的论述”。其他著作包括：关于赫伯特·斯宾塞学说的评述《自然科学与人的科学》《美国大学和美国公众》及《书籍与阅读》（本文即选自该书）。此外，他还撰写了很多论文和期刊文章。在担任教职期间，诺亚·波特曾受邀担任主编，负责修订《韦氏词典》。《韦氏词典》1864年版即是他的工作成果，其后几版的修订也都在他的指导之下进行。
阅读过程中，应为自己设立明确的阅读目标和阅读目的。阅读中，越清楚自己的需要和欲求，收获也就越显著、持久。不妨时常自问：“我为什么读这本书、这篇论文、这首诗？或者我为什么不在其他时间而在此时读？”，答案也许是恰好得暇，或这本书就在跟前，或聊以消磨时间，这些答案虽差强人意，理由也称合宜，却犹有未尽之处。要之，无论如何回答，这样的设问都会促使我们思考阅读的目标与目的，以智慧和责任之光照亮阅读。
清晰的阅读目标令读书更具兴味。它赋予读者一种恰切的力量，一种契合力，会让读者在不知不觉间下意识地调动起与其相关的所有能量。对此，任何人都会有所体认，无论他的目标是：把读到的故事复述给不在身边的朋友，还是将在论文或报告中读到的理据或观点用于论辩，乃至唤起诗中的意象，背诵诗中最美妙的诗节。的确，只有本着这样的精神，一个人才能有效地读书——当然，读书不会总是都有明确的目标，但即使不能即刻学以致用，对读书的种种文化功用也不应须臾或忘。
富兰克林以降，每位自学者的经历都表明，他们在阅读上热诚而又严苛，总是根据明确的用书目的来选择书籍。事实上，自修的人之所以常常在阅读的收效上超过有人指导的人，就在于他们明了自己为什么阅读、为什么学习，就在于他们读书时有清晰的目标和明确的意愿。泛滥无归、不加甄别的读者同时也是倦怠的、被动的读者，无论他们的好奇心多么强烈，他们的阅读从不会是最高效的。
这些先行者在阅读上还将另一点奉为圭臬。即手边总要有坚实的读物；换言之，某部著作或某位作者我们应日夕诵习，一有闲暇即开卷捧读，直至读毕其书。虽然有些出类拔萃、成就斐然的读者并不将此视为金科玉律，但其仍有可资借鉴之处。
笔者曾拜访一位脚迹遍天下、坚忍不拔的当代旅行家。那是一天清晨，我陪他一起步行去远处一个村落。我们用过早餐，即将出发，而就在这段间隙里，旅行家仍坐在那儿读书——那是一本厚重的历史书籍，他将其作为日课。他说：“这是我旅行中多年养成的习惯。阅读让我有充盈的知性，给我的生活增添了色彩。唯有这样，我才能在日复一日地面对陌生的人、陌生的景致时不至于身心疲惫、精神涣散。”
除却业已给出的“带着明确目标阅读”这条规则之外，我们还可以再加上这样一条，即，若非是休憩时消闲、遣闷的杂览，则应将阅读目标一以贯之地应用于所读的每一本书上，俾使目标确定不移。如常言所说，总要至少有一块铁在炉火中锻造，而每天至少要将炉火点燃一次。
上述规则还表明，阅读时应确定某些主题，从而在选书上采用相应方法和有所侧重。如果目前我们读书只为达成一个目标，那么，读什么和怎么读就必然要以这一目标为指导、为鹄的。这一目标将成为核心，我们要围绕它来集书和安排读书顺序。
如果几个主题近乎同样重要、同样有趣，我们应依序处理，在一定时间内大力乃至全力关注其中某一主题。这样做的好处毋庸赘述。“一次关注一件事”，是公认的提高效率的前提条件；无论做事、运思，还是对人、对书，都适宜。如果有五个或十个互不相关的议题引发我们的兴趣、有待我们关注，那么，就只有将它们依次作为阅读中心，才能应付裕如。而这样读书也无单调与倦怠之虞。
绝大多数独立议题都囊括或需要许多书籍，这些书互不相同，互有补益。因此，最有效的读书方法之一是进行系列阅读，即，逐一阅读每一位作者与我们课题有关的作品。譬如，假设我们在读英国“大叛乱”时期的历史，我们不应只读克拉伦登这样一位作者的书，而应尽可能地读六位到十位作者的书，每位作者都从自己的视角出发来记述这段历史，对他人的疏漏、芟夷拾遗补阙，匡正其贬低与夸大之辞。
但除了正式史籍之外，有许多小说，如司各特的《伍德斯托克》，描绘了这一时期的人物和场景；还有艾芙琳、佩皮斯、伯顿的日记和科尔·哈钦森的回忆录，而这些日记和回忆录中的内容已成为很多小说中的桥段；以及安德鲁·马尔韦尔、弥尔顿、德莱登的诗作；甚至大量政论、小册子、传单和漫画。
我们列举这些不同文类的著作以及雅俗悬殊的读物，不是因为我们认为它们都能为那些远离大型图书馆的读者所用，也不是因为我们要建议有机会使用大型图书馆的人们不分雅俗地遍读所有这些书，而是因为我们想借此说明即使限定在某一时期、某一议题，其阅读量亦是何其浩瀚。
一个人要分出多少时间来阅读某一主题，针对这一主题又要读多少不同书籍才是明智的，这样的评判自是见仁见智；但大家都相信，全神贯注于一个主题要比同时关注十个主题来得更轻松、更惬意、更节约时间、更节省精力；而就某一主题连续或同时阅读六本书要比读十二本互不相关的书籍更有趣味、更多收获。一位笔者熟识的女士，既无学术上的企图亦无文名，却在十五个月当中，于家务丛脞、聚会连连间，抽暇阅读了很多希腊历史著作以及相关的文学、艺术书籍。
毋庸置辩，这些规则与习惯不只适用于学者或有闲暇阅读的人。相反，那些只能读到极少的书的人和那些只有极少时间的人都更应立志以最好的方法专心致志地阅读；都应将分散到各个兴趣中心的精力汇聚起来，将所能支配的仅有的时间节省下来，用于阅读那一明确而集中的议题。
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