Chapter XIV
Individuality and Genus
第十四章
个体性与属性
The view that human beings are destined to become complete, self-contained, free individualities seems to be contradicted by the fact that they make their appearance as a member of a natural group (race, tribe, nation, family, male or female sex) and also function within a social group (state, church, and so on).
人与生俱来具有成为一个完整的、自我封闭的、自由个体的素质；与这一观点表面上相矛盾的是这些事实：人作为自然整体中的一个成员出现，例如种族、部族、民族、家庭、男性或女性；并且他也在某个整体之内活动，例如国家、教会等等。
This being so, is individuality possible at all? Can we regard the human being as a self contained unity, seeing that they emerge out of one group and integrate themselves into another?
在这种情况下，个体性还可能存在吗？如果人是从一个整体中生长出来，并且又被纳入一个整体之中，那么还能把人自身看作一个独立的整体吗？
Each member of a group is determined, as regards its characteristics and functions, by the group to which it belongs. (...) Hence the appearance and behaviour of the individual have something generic about them.
一个整体的成员，其性质和功能由这个整体来规定。……因此，个体的面貌和行为便获得了某种类属性的东西。
A human being develops qualities and activities of their own, and the basis for these we can seek only in the human being themself. What is generic in them serves only as a medium in which to express their own individuality. They use as a foundation the characteristics that nature has given them, and to these they give a form appropriate to their own being.
人发展出自身的性质和功能，而这些性质和功能的规定根据只能在他自己之中寻找。在这里，类属性只作为一种手段，使他能够在其中表达自己的特殊本质。他把自然赋予他的特性作为基础，并赋予它符合自己本质的形式。
If we seek in the laws pertaining to the species the reasons for an expression of this being, we seek in vain. We are concerned with something purely individual which can be explained only in terms of itself.
于是，我们若想在类属规律中寻找这个本质之表现的根据，就是徒劳的。我们面对的是一个只能由其自身来解释的个体。
It is impossible to understand a human being completely if one takes the concept of the species as the basis of one's judgment.
如果把某个类属概念作为判断一个人的基础，就不可能完整地理解这个人。
The tendency to judge according to the genus is at its most stubborn where we are concerned with differences of sex. Almost invariably man sees in woman, and woman in man, too much of the general character of the other sex and too little of what is individual.
在人类性别问题上，人们最顽固地按照类属来判断。男人在女人身上，女人在男人身上，几乎总是看见太多对方性别的一般特征，而看见太少个体性的东西。
In practical life this does less harm to men than to women. The social position of women is for the most part so unworthy because in so many respects it is determined not as it should be by the particular characteristics of the individual woman, but by the prevailing stereotype of a woman's natural tasks and needs.
在实际生活中，这对男人的伤害少于对女人的伤害。女性的社会地位之所以大多如此不体面，主要是因为在许多本应由每个女人的个体特性决定的方面，它却不是由这些个体特性决定，而是由人们关于“女人的自然任务和需要”的一般观念来决定。
What a woman, according to her nature, wants to become is best left to the woman herself to decide. (...) To all who fear an upheaval of our social structure through accepting women as individuals and not simply as females, we must reply that a social structure in which the status of one half of humanity is unworthy of a human being is itself in great need of improvement.
女人依其本性能够意愿什么，应当交由女人自己来判断。……如果有人担心，一旦不把女人当作类属人而是当作个体来看待，我们的社会状态就会动摇，那么必须回答他说：如果某种社会状态使人类的一半过着不配为人的生活，那么这种社会状态正是极其需要改善的。
Judging human beings according to generic characteristics gets one only as far as the boundary beyond which they begin as beings to act out of free self-determination.
谁按照类属特征来判断人，谁就恰好只到达这样一条边界：越过这条边界，人们才开始成为其活动建立在自由自我规定之上的存在。
But none of these branches of study are able to advance as far as the unique content of the single individual. Identifying the individual according to the laws of their species ceases where the sphere of freedom (in thinking and acting) begins.
但是，所有这些科学都无法深入到单个个体的特殊内容之中。在自由的领域，也就是思维和行动的领域开始之处，按照类属规律来规定个体就停止了。
Concepts are acquired by the individual through their own intuition. How the individual has to think cannot possibly be deduced from any kind of generic concept. It depends simply and solely on the individual.
个体必须通过自己的直觉获得自己的概念。一个人应当如何思考，不能从任何类属概念中推导出来。对此，唯一具有决定意义的是个体本身。
Just as little is it possible to determine from the general characteristics of human beings what concrete aims the individual may choose to set themself.
同样，也不能从一般的人类性格中规定，个体想要给自己的意愿设定哪些具体目标。
If we would understand the single individual we must find our way into their own particular being and not stop short at typical characteristics. In this sense every single human being poses a unique question.
谁想理解单个个体，就必须深入到他的特殊本质之中，而不能停留在典型特征上。在这个意义上，每一个人都是一个问题。
And every kind of study that deals with abstract thoughts and generic concepts is but a preparation for the knowledge we get when a human individuality tells us their way of viewing the world, and on the other hand for the knowledge we get from the content of their actions.
一切处理抽象思想和类属概念的科学，都只是为另一种认识作准备：当一个人的个体性向我们传达其观看世界的方式时，我们获得这种认识；同时，我们也从他的意愿内容中获得另一种认识。
Whenever we feel that we are dealing with that element in human beings which is free from stereotypical thinking and instinctive willing, then, to truly understand them, we must cease calling to mind any of our preconceptions.
当我们感到：在这里，我们面对的是一个人身上摆脱了典型思维方式和类属性意愿的东西时，如果我们想理解他的本质，就必须停止从自己的精神中拿任何概念来帮忙。
The act of knowing consists in combining the concept with the percept by means of thinking. With all other objects the observer must get their concepts through their intuition; but if we are to understand a free individuality we must receive into our own mind those concepts by which it determines itself, in their pure form (without mixing in our own conceptual content).
认识在于通过思维把概念与感知连接起来。对于所有其他对象，观察者必须通过自己的直觉获得概念；但在理解一个自由个体时，问题只在于把这个个体用以自我规定的概念，纯粹地、不混入我们自己的概念内容地接收到我们的精神中。
Those who immediately mix their own concepts into every judgment about another person, can never arrive at the understanding of an individuality.
那些在每一次判断别人时立刻混入自己概念的人，永远无法达到对个体性的理解。
Just as the free individuality emancipates itself from type specific characteristics, so must the act of knowing emancipate itself from the way in which we understand what belongs to the species as a whole.
正如自由个体性使自己摆脱类属特性一样，认识也必须摆脱那种理解类属性的方式。
Only to the extent that a human being has emancipated themself in this way from all that is type specific, can they be considered as a free spirit within a human community.
只有在人以上述方式使自己摆脱类属性的程度上，他才作为自由精神，在人类共同体中具有意义。
No human being is wholly determined by type, none is fully individual. But every human being gradually emancipates a greater or lesser aspect of their being, both from their animal-like nature and from the social dictates that would govern them.
没有人完全只是类属，也没有人完全只是个体。但是，每个人都会逐渐把自己本质中或大或小的一个领域，从动物性生命的类属性中解脱出来，也从支配他的人的权威命令中解脱出来。
As regards that part of their nature where human beings are not able to achieve this freedom for themselves, they belong as a member to the natural and cultural organism of humanity. In this respect they live by imitating others or by obeying their commands.
但对于人无法为自己赢得这种自由的那一部分而言，他仍然是自然有机体和精神有机体中的一个成员。在这方面，他按照从别人那里看来的方式生活，或者按照别人命令他的方式生活。
But only that part of their conduct that springs from their intuitions can have ethical value in the true sense. And those moral instincts that they possess through the inheritance of social instincts acquire ethical value only through being taken up into their intuitions.
只有他行动中源自其直觉的那一部分，才具有真正意义上的伦理价值。而他通过社会本能的遗传所拥有的道德本能，只有当他把它们纳入自己的直觉之中时，才成为伦理性的东西。
It is from individual ethical intuitions and their acceptance by human communities that all moral activity of humankind originates.
人类的一切道德活动，都源自个体的伦理直觉，以及这些直觉被人类共同体所吸收。
In other words, the moral life of humanity is the sum total of all that results from the moral imagination of free human individuals. This is the conclusion reached by monism.
也可以说：人类的道德生活，是自由人类个体的道德想象力产物的总和。这就是一元论的结论。
