Chapter IX/1
The Idea of Freedom
第九章/1
自由的理念
For our cognition, the concept of the tree is determined by the percept of the tree. When faced with a particular percept, I can select only one particular concept from the general system of concepts.
树的概念，就认识而言，是由对树的感知所制约的。面对特定的感知，我只能从整个概念体系中提取出某一特定的概念。
Those who find it necessary for the explanation of thinking as such to invoke something else, such as physical brain processes or unconscious mental processes lying behind the conscious thinking which they observe, fail to recognise what an unprejudiced observation of thinking yields.
凡认为有必要借助其他事物来解释思维本身——例如物理性的大脑过程，或隐藏在所观察的意识性思维背后的无意识精神过程——的人，都误解了对思维的无偏见观察所给予他的东西。
When we observe our thinking, we live during this observation directly within a self-supporting, spiritual web of being. Indeed, we can even say that if we would grasp the essential nature of spirit in the form in which it presents itself most immediately to us, we need only look at the self-sustaining activity of thinking.
观察思维的人，在观察过程中直接活在一种精神性的、自我支撑的本质编织之中。甚至可以说：凡想在精神性最初向人呈现的形态中把握其本质的人，都可以在这自立自足的思维中做到这一点。
When we are contemplating thinking itself, two things coincide which otherwise must always appear apart, namely, concept and percept.
在对思维本身的审视中，那通常必须分开出现的二者合而为一：概念与感知。
If we fail to see this, we shall be unable to regard the concepts which we have elaborated with respect to percepts as anything but shadowy copies of these percepts, and we shall take the percepts as presenting to us the full reality.
凡未能洞察这一点的人，只能在从感知中获得的概念里看到那些感知的幽灵般的摹本，而感知将向他呈现为真实的现实。
We shall, further, build up for ourselves a metaphysical world modelled on the perceived world; we shall call this a world of atoms, a world of will, a world of unconscious spirit, or whatever, each according to his own kind of mental imagery. And we shall fail to notice that all the time we have been doing nothing but building up a metaphysical world hypothetically, modelled on our own world of percepts.
他还会依照感知世界的模式为自己构建一个形而上世界；依其表象方式的不同，他会将这个世界称为原子世界、意志世界、无意识精神世界等等。而他将意识不到：他以这一切所做的，不过是依照其感知世界的模式假设性地构建了一个形而上世界。
But if we recognise what is present in thinking, we shall realise that in the percept we have only one part of the reality and that the other part which belongs to it, and which first allows the full reality to appear, is experienced by us in the percept permeated by thinking.
然而，凡洞察了思维之情状的人，将会认识到：感知中只呈现了现实的一部分，而使其显现为完整现实的另一部分，则是在对感知的思维性贯通中被体验到的。
We shall see in this element that appears in our consciousness as thinking, not a shadowy copy of some reality, but a self-sustaining spiritual essence. And of this we shall be able to say that it is brought into consciousness for us through intuition.
他不会在那以思维形式出现于意识中的东西里看到某种现实的幽灵摹本，而是看到一种自立自存的精神性本质。他可以说：这种本质通过直觉而在其意识中呈现。
Intuition is the conscious experience - in pure spirit - of a purely spiritual content. Only through an intuition can the essence of thinking be grasped.
直觉是在纯粹精神领域中进行的、对纯粹精神内容的意识性体验。思维的本质只能通过直觉来把握。
Only if, by means of unprejudiced observation, one has wrestled through to the recognition of this truth of the intuitive essence of thinking will one succeed in clearing the way for an insight into the body-soul organisation of man. One will see that this organisation can have no effect on the essential nature of thinking.
只有当一个人艰难地走到承认这一关于思维之直觉本质的真理——这是通过无偏见的观察所获得的——之时，才能为直观人类身心组织开辟出道路。人们由此认识到：这一组织对思维的本质无能为力。
The essence which is active in thinking has a twofold function: first, it represses the activity of the human organisation; secondly, it steps into its place. For even the former, the repression of the physical organisation, is a consequence of the activity of thinking, and more particularly of that part of this activity which prepares the manifestation of thinking.
在思维中起作用的本质性力量承担着双重任务：其一，它将人类有机组织在其自身活动中压退；其二，它以自身取而代之。因为即便是第一项——对身体组织的压退——也是思维活动的结果。确切地说，是思维活动中那准备思维之显现的部分所带来的结果。
From this one can see in what sense thinking finds its correspondence in the physical organisation. When we see this, we can no longer wrongly attribute the significance of this correspondence for the actual activity of thinking.
由此可以看出，思维在何种意义上在身体组织中找到其镜像。一旦认识到这一点，便不会再误解这一镜像对于思维本身的意义。
When we walk over soft ground, our feet leave impressions in the soil. We shall not be tempted to say that these footprints have been formed from below by forces from within the ground. We shall not attribute to these forces any share in the creation of the footprints.
走在松软土地上的人，其足迹会嵌入土中。人们不会试图说，足迹的形状是由地面的力量从下往上驱动而成的。人们不会将脚印形状的形成归因于这些力量。
Just as little, if we observe the essential nature of thinking without prejudice, shall we attribute any share in that nature to the traces in the physical organism which arise through the fact that the thinking prepares its manifestation by means of the body.
同样，凡以无偏见的态度观察思维之本质的人，也不会将身体有机组织中那些因思维通过身体准备其显现而留下的痕迹，归于思维本质的功劳。
An important question, however, emerges here. If the human bodily organisation has no part in the essential nature of thinking, what is the significance of this bodily organisation within the totality of the human being?
然而，一个重要的问题在此浮现：若人类组织对思维的本质没有任何贡献，那么这一组织在人的整体本质中究竟具有何种意义？
Within the essential nature of thinking lies the real 'I' or ego, but it does not also include ego-consciousness.
真实的"自我"确实存在于思维的本质之中，但自我意识却并不在此。
The 'I' is to be found within the thinking; 'ego-consciousness' arises because in our general consciousness, the traces made by thinking activity are imprinted in the sense described above. (The ego-consciousness thus arises through the bodily organisation)
"自我"可在思维之内寻得；而"自我意识"的出现，则是因为思维活动的痕迹以上述意义刻入了一般意识之中。（因此，自我意识是通过身体组织而产生的……）
The 'ego-consciousness' is built upon the human organisation. Out of the latter flow our acts of will. Following the lines of the preceding argument, we can gain insight into the connections between thinking, ego-consciousness, and act of will, only by observing first how an act of will issues from the human organisation.
"自我意识"建立在人类组织之上，意志行为也从中流出。沿着前面阐述的方向，若想洞察思维、意识性自我与意志行为之间的关联，只有先观察意志行为如何从人类组织中涌现，方能达到。
