Chapter VI
Human Individuality
第六章
人的个体性
That particular part of the world which I perceive to be myself as subject is permeated by the stream of the universal cosmic process. To my perception I am, in the first instance, confined within the limits bounded by my skin. But all that is contained within this skin belongs to the cosmos as a whole.
我作为主体所感知到的这一世界片段，被普遍世界事件的洪流所贯穿。就我的感知而言，我最初被囿于肉身之界限以内。然而，这肉身之中所蕴藏的一切，皆归属于宇宙这一整体。
The forces which are at work inside my body are the same as those which exist outside. Therefore I really am the things; not, however, 'I' in so far as I am a percept of myself as subject, but 'I' in so far as I am a part of the universal world process.
在我肉身之内起作用的力量，与存在于外部的力量本质相同。因此，我确实就是那些事物——虽非作为感知主体的我，却是作为普遍世界事件之一部分的我。
The percept of the tree belongs to the same whole as my I. This universal world process produces equally the percept of the tree out there and the percept of my I in here.
对那棵树的感知与我的自我同处于同一整体之中。这普遍的世界事件，在那里引发出对树的感知，正如在这里引发出对我自我的感知——两者同出一源，毫无差别。
The most difficult to drive from the field are the so-called physiological proofs of the subjectivity of our percepts.
最难以驳倒的，当属关于我们感知之主观性的所谓生理学证明。
Those who, from the fact that an electrical process calls forth light in the eye, conclude that what we sense as light is only a mechanical process of motion when outside our organism, forget that they are only passing from one percept to another, and not at all to something lying beyond percepts.
有人从眼睛中的电过程能引发光这一事实出发，反推说：我们所感受到的光，在有机体之外不过是一种机械运动过程——此人忘记了，他不过是从一个感知过渡到另一个感知，而绝非过渡到某种感知以外的东西。
The moment a percept appears in my field of observation, thinking also becomes active through me. An element of my thought system, a definite intuition, a concept, connects itself with the percept. Then, when the percept disappears from my field of vision, what remains? My intuition, with the reference to the particular percept which it acquired in the moment of perceiving.
在一个感知出现于我的观察视域的那一瞬间，思维也通过我而被激活。我的思想体系中的某一环节——某一特定的直觉、某一概念——便与这一感知结合在一起。当感知随后从我的视野消失时，留下了什么？是我的直觉，连同它与那一特定感知之间的关联——那一关联正是在感知发生的那一刻形成的。
A mental picture is nothing but an intuition related to a particular percept; it is a concept that was once connected with a certain percept, and which retains the reference to this percept. (...) Thus the mental picture is an individualised concept.
表象不过是与特定感知相关联的直觉——一个曾与某一感知相连、并将此关联保留下来的概念。（……）因此，表象是一个被个别化了的概念。
The full reality of a thing is given to us in the moment of observation through the fitting together of concept and percept. By means of a percept, the concept acquires an individualized form, a relation to this particular percept. In this individualized form, which carries the reference to the percept as a characteristic feature, the concept lives on in us and constitutes the mental picture of the thing in question.
事物的完整现实，在观察的瞬间从概念与感知的汇合中向我们呈现。概念通过一次感知获得了个别的形态，获得了与这一特定感知的关联。以这一个别形态——将对感知的关联作为其固有特征内化其中——它在我们心中延续下来，构成了该事物的表象。
Thus the mental picture stands between percept and concept. It is the particularized concept which points to the percept.
因此，表象居于感知与概念之间。它是那个确定的、指向感知的概念。
I call the sum of those things about which I can form mental pictures my experience.
我所能形成表象的一切事物的总和，可以称为我的经验。
The man who has the greater number of individualised concepts also has a richer world of experience.
拥有越多个别化概念的人，将拥有越丰富的经验。
The unthinking traveller and the scholar living in abstract conceptual systems are alike incapable of acquiring a rich sum of experience.
不动脑筋的旅行者与生活在抽象概念体系中的学者，同样无力获得丰富的经验。
Reality reveals itself to us as percept and concept; the subjective representative of this reality appears to us as mental picture.
现实以感知和概念的形式向我们呈现，而表象则是对这一现实的主观表征。
However, we are not satisfied merely to refer the percept, by means of thinking, to the concept, but we relate them also to our particular subjectivity, our individual Ego. The expression of this individual relationship is feeling, which manifests itself as pleasure or displeasure.
然而我们并不满足于借助思维将感知与概念相关联，我们还将感知关联到我们特殊的主观性——关联到我们个别的自我。这种个别关联的表达，便是情感，它以快乐或痛苦的形式展现自身。
Our thinking links us to the world; our feeling leads us back into ourselves and thus makes us individuals.
我们的思维将我们与世界相连；我们的情感则将我们引回自身，使我们真正成为一个个体。
It is only because we experience self-feeling with self-knowledge, and pleasure and pain together with the perception of objects, that we live as individual beings. Our existence is not limited to the conceptual relations between us and the rest of the world, but objects have a special value in themselves.
唯有当我们在自我认知中感受到自我情感、在感知事物时体验到快乐与痛苦，我们才作为个别存在而生活——我们的存在并不穷尽于与世界其余部分的概念关系之中，而是还拥有一种属于自身的特殊价值。
For the universe as a whole my life of feeling can have value only if, as a percept of my self, the feeling enters into connection with a concept and in this roundabout way links itself to the cosmos.
我的情感生活只有当情感——作为对我自身的感知——与一个概念相结合，并借此迂回之路融入宇宙，才能对宇宙整体获得价值。
A true individuality will be the one who reaches up with his feelings to the farthest possible extent into the region of the ideal.
真正的个体，将是那个以其情感伸入理念领域最深处的人。
There are people in whom even the most general ideas that enter their heads still bear that peculiar personal tinge which shows unmistakably the connection with their personality.
有些人，即便是在他们头脑中扎根的最普遍的理念，也带有那种特殊的色彩——使人一眼便能辨认出它们与其携带者之间不可分割的联系。
Making mental pictures gives our conceptual life at once an individual stamp. (...) This special determination results for each of us from the place where we stand in the world, from the range of percepts peculiar to our place in life.
表象活动已赋予我们的概念生活以个别的印记。（……）这种特殊的确定性，是我们在世界中所处位置的结果——是与我们生活之所相连的感知领域所带来的。
Distinct from this determination is another which depends on our particular organisation. Our organisation is indeed a special, fully determined entity. Each of us combines special feelings, and these in the most varying degrees of intensity, with his percepts. This is just the individual element in the personality of each one of us.
与这一确定性相对立的，是另一种依赖于我们特殊有机组织的确定性。我们的有机组织本是一种特殊的、充分确定的个别存在。我们将各自特有的情感——且以各种不同的强度——与我们的感知相联结。这就是我们自身人格的个别性所在。
The development and education of the life of feeling will go hand in hand with the knowledge of things for the human being is inherently a totality.
对于那些志在追求整全的人而言，对事物的认知将与情感生活的培养和发展携手并进。
Feeling is the means whereby, in the first instance, concepts gain concrete life.
情感是概念得以初获具体生命的媒介。
