Chapter V/1
The Act of Knowing
第五章/1
认知行为
From the foregoing considerations it follows that it is impossible to prove by investigating the content of our observation that our percepts are merely mental pictures.
由前述种种考察可以得出：通过考察我们的观察内容，根本无法证明我们的感知是表象。
In any case, it is not permissible to reject the premise and yet accept the conclusions, as the critical idealist does when he bases his assertion: 'the world is my mental picture' on the line of argument already described.
无论如何，抛弃前提而保留结论，都是不合理的——批判唯心论者正是如此，他以上述论证为依据，为"世界是我的表象"这一主张作支撑。
Both these points of view have this in common with naive realism, that they seek to gain a footing in the world by means of an investigation of perceptions. Within this sphere, however, they are unable to find a firm foundation.
这两种立场与朴素实在论有一个共同点：它们都试图通过考察感知来在世界中立足。然而，在感知这一领域之内，它们无处可以找到稳固的立足点。
Whoever takes this view fails to see that there is, in fact, something which is related to mere perceiving in the way that our waking experience is related to our dreaming. This something is thinking.
持这种观点的人缺乏这样一种洞见：确实存在某种东西，它与单纯感知的关系，正如清醒时的经验与梦境的关系一样。这种东西，就是思维。
If I assert that the world is my mental picture, I have enunciated the result of a thought process, and if my thinking is not applicable to the world, then this result is in error. Between a percept and every kind of assertion about it there intervenes thinking.
当我说"世界是我的表象"时，我说出的是一个思维过程的结果；倘若我的思维不适用于这个世界，那么这个结论便是一个错误。在感知与任何关于感知的陈述之间，思维总是悄然插入其中。
Whoever thinks thus need only be asked one question: what right have you to declare the world to be complete without thinking? Does not the world produce thinking in the heads of men with the same necessity as it produces the blossom on a plant?
对于这样思考的人，只需问一个问题：你们有什么权利在排除思维的情况下就宣称世界是完整的？世界在人的头脑中产生思维，难道不像植物上生出花朵那样，同样出于必然？
Plant a seed in the earth. It puts forth root and stem, it unfolds into leaves and blossoms. Set the plant before yourself. It connects itself, in your mind, with a definite concept. Why should this concept belong any less to the whole plant than leaf and blossom?
将一粒种子播入土中。它生出根与茎，展开叶片与花朵。将这株植物置于你面前，它在你的灵魂中与某个概念相连。为何这个概念对整株植物的归属，竟会少于叶片与花朵？
You say the leaves and blossoms exist quite apart from a perceiving subject, but the concept appears only when a human being confronts the plant. Quite so. But leaves and blossoms also appear on the plant only if there is soil in which the seed can be planted, and light and air in which the leaves and blossoms can unfold. Just so the concept of a plant arises when a thinking consciousness approaches the plant.
你们说：叶片和花朵无需感知主体便已存在；概念只有当人与植物相对而立时才会出现。这话不错。但叶片和花朵在植物上的生长，也需要有土壤可以埋下种子，有光与空气可以让叶和花得以舒展。植物的概念也是如此——它在一个能思维的意识趋近植物时才得以生成。
It is quite arbitrary to regard the sum of what we experience of a thing through bare perception as a totality, as the whole thing, while that which reveals itself through thoughtful contemplation is regarded as a mere addition which has nothing to do with the thing itself.
将我们通过单纯感知从一个事物中所获得的总和视为完整的全体，并将通过思考考察所得出的内容看作某种与事物本身毫无关联的外来附加物——这是完全武断的。
It would be a quite unobjective and fortuitous kind of opinion that declared of the purely momentary appearance of a thing: this is the thing.
那种将某一时刻所呈现的图像宣称为"这就是事物本身"的观点，是一种完全不切实际、依附于偶然性的见解。
Just as little is it legitimate to regard the sum of perceptual characteristics as the thing.
同样地，将感知特征的总和等同于事物本身，也是不合理的。
It is not due to the objects that they are given us at first without the corresponding concepts, but to our mental organisation.
对象最初以无概念的方式向我们呈现，这并非对象本身的缘故，而是我们精神组织的结果。
Our whole being functions in such a way that from every real thing the relevant elements come to us from two sides, from perceiving and from thinking.
我们整体的本质以如下方式运作：对于现实中的每一事物，相关的元素从两个方面流入——来自感知的一面，以及来自思维的一面。
Man is a limited being. First of all, he is a being among other beings. His existence belongs to space and time.
人是一个有限的存在。首先，他是众多存在中的一个。他的此在属于空间与时间。
Thus, only a limited part of the total universe can be given him at any one time. This limited part, however, is connected together with other parts in all directions both in time and in space.
因此，整个宇宙中能够呈现给他的，始终只是有限的一部分。然而这一有限的部分，在时间上和空间上都四面与其他事物相连。
If our existence were so connected together with the things that every occurrence in the world were at the same time also an occurrence in us, the distinction between ourselves and the things would not exist. But then there would be no separate things at all for us. All occurrences would pass continuously one into the other. The cosmos would be a unity and a whole, complete in itself. The stream of events would nowhere be interrupted.
倘若我们的此在与事物的联结如此紧密，以至于每一世界事件同时也是我们自己的事件，那么我们与事物之间便不存在任何差异。然而那样的话，对我们而言也便不存在任何个别事物了。一切事件将连续不断地相互渗透。宇宙将成为一个统一体，一个自我封闭的整体。事件之流将不在任何地方中断。
It is owing to our limitations that a thing appears to us as single and separate, when in truth it is not a separate thing at all. Nowhere, for example, is the single quality 'red' to be found by itself in isolation. It is surrounded on all sides by other qualities to which it belongs, and without which it could not subsist. For us, however, it is necessary to isolate certain sections of the world and to consider them by themselves.
由于我们的有限性，真实上并非个别的东西，对我们而言却呈现为个别。例如，红色这一单一性质从未孤立地独自存在，它四面被与之相属的其他性质所环绕，离开它们便无法存续。然而对我们而言，将世界中某些片段提取出来加以单独考察，却是一种必然。
Our eye can grasp only single colours one after another out of a manifold totality of colour, and our understanding, can grasp only single concepts out of a connected conceptual system. This separating off is a subjective act, which is due to the fact that we are not identical with the world process, but are a single being among other beings.
我们的眼睛只能从丰富的色彩整体中依次把握个别颜色，我们的理智只能从连贯的概念体系中把握个别概念。这种分离是一种主观行为，其根源在于我们与世界进程并非同一，而只是众多存在中的一个。
The all-important thing now is to determine how this being that we ourselves are is related to all other beings.
关键在于确定我们自身这一存在与其他存在之间的关系。
This determination must be distinguished from merely becoming conscious of ourselves. For this latter self-awareness we depend on perceiving just as we do for our awareness of anything else. The perception of myself reveals to me a number of qualities which I combine into my personality as a whole, just as I combine the qualities yellow, metallic, hard, etc., in the unity 'gold'.
这种确定必须与单纯地意识到自我加以区分。后者与意识到任何其他事物一样，建立在感知的基础上。自我感知向我展示一系列属性，我将它们统合为我人格的整体，正如我将黄色、金属光泽、坚硬等属性统合为"金"这一统一体一样。
The perception of myself does not take me beyond the sphere of what belongs to me. This perceiving of myself must be distinguished from identifying myself by means of thinking.
自我感知并不将我带出属于我的那个范围之外。这种自我感知必须与思维性的自我规定区分开来。
Just as, by means of thinking, I fit any single external percept into the whole world context, so by means of thinking I integrate into the world process the percepts I have of myself.
正如我通过思维将外部世界的个别感知纳入世界的整体联系之中，我同样通过思维将对自身的感知纳入世界进程。
My self-perception confines me within certain limits, but my thinking is not concerned with these limits.
我的自我感知将我囿于特定的界限之内；我的思维则与这些界限毫无关联。
In this sense I am a two-sided being. I am enclosed within the sphere which I perceive as that of my personality, but I am also the bearer of an activity which, from a higher sphere, defines my limited existence.
就此而言，我是一个双重存在：我被囿于我所感知到的人格领域之内，然而我又是某种活动的承载者——这种活动从更高的领域出发，规定着我有限的此在。
Our thinking is not individual like our sensing and feeling; it is universal. It receives an individual stamp in each separate human being only because it comes to be related to his individual feelings and sensations.
我们的思维不像我们的感受与情感那样具有个体性，它是普遍的。它在每一个个别的人身上所获得的个体印记，仅仅来自于它与个人的情感和感受的关联。
By means of these particular colourings of the universal thinking, individual human beings differentiate themselves from one another.
正是通过对普遍思维的这些特殊染色，各个人彼此有所区别。
The one uniform concept of 'triangle' does not become a multiplicity because it is thought by many persons. For the thinking of the many is itself a unity.
三角形这一统一的概念，并不因为被许多人所思考就变成多数。因为众多人的思维是一个整体。
In thinking, we have that element given us which welds our separate individuality into one whole with the cosmos. In so far as we sense and feel (and also perceive), we are single beings; in so far as we think, we are the all-one being that pervades everything.
在思维中，我们拥有了那个将我们特殊的个体性与宇宙合为一体的元素。当我们感受与体验（以及感知）时，我们是个别的存在；当我们思维时，我们便是那贯通一切的全一之存在。
This is the deeper meaning of our two-sided nature: We see coming into being in us a force complete and absolute in itself, a force which is universal but which we learn to know, not as it issues from the centre of the world, but rather at a point on the periphery.
这是我们双重本性更深层的根源：我们看到一种绝对的力量在我们身上成为现实——这是一种普遍的力量，然而我们认识它，并非在它从世界中心涌出之际，而是在圆周上的某一点上。
But since we stand at a point on the periphery, and find that our own existence is bounded by definite limits, we must explore the region which lies outside our own being with the help of thinking, which projects into us from a universal world existence.
然而，由于我们站在圆周上的某一点，并发现自己的此在被囿于特定的界限之内，我们便必须借助那从普遍的世界存在中伸入我们之内的思维，去认识位于我们自身之外的领域。
The percept is thus not something finished and self-contained, but one side of the total reality. The other side is the concept. The act of knowing is the synthesis of percept and concept. Only percept and concept together comprise the whole thing.
因此，感知并非某种完成的、封闭的东西，而是全部现实的一个方面。另一个方面是概念。认识行为是感知与概念的综合。然而，一个事物的感知与概念合在一起，才构成整个事物。
