Chapter XV/1
Ultimate Questions –
The Consequences of Monism
第十五章/1
终极问题——
一元论的后果
The uniform explanation of the world, described here as monism, derives the principles that it needs for the explanation of the world from human experience. In the same way, it looks for the sources of action within the world of observation, that is, in that part of human nature which is accessible to our self-knowledge, namely in moral imagination.
统一的世界解释，或者说这里所指的一元论，从人的经验中取得解释世界所需的原则。它同样在观察世界之内寻找行动的源泉，也就是在我们通过自我认识所能接近的人性之中寻找，并且是在道德想象力中寻找。
Individual human beings are not actually cut off from the universe. They are a part of it, and between this part and the totality of the cosmos there exists a real connection which is broken only for our perception.
单个的人类个体实际上并没有同世界分离。它是世界的一部分，并且按照现实来说，它与整个宇宙整体存在联系；这种联系只是在我们的感知中被中断了。
Monism, as here described, shows that we can believe in this independence only so long as the things we perceive are not woven by our thinking into the network of the conceptual world. As soon as this happens, all separate existence turns out to be mere illusion due to perceiving.
这里所指的一元论表明：只有在被感知之物尚未通过思维被纳入概念世界之网时，人们才会相信它具有独立性。一旦这种纳入发生，部分存在就显露为一种单纯的感知假象。
Human beings can find their full and complete existence in the totality of the universe only through the experience of intuitive thinking. Thinking destroys the illusion due to perceiving and integrates our individual existence into the life of the cosmos.
人只有通过直觉性的思维体验，才能在宇宙中找到自己自足完整的总体存在。思维摧毁感知的假象，并把我们的个体存在纳入宇宙的生命之中。
Thinking gives us reality in its true form as a self-contained unity, whereas the multiplicity of percepts is but a semblance due to the way we are organised.
思维给予我们现实的真实形态，即一个自足完整的统一体；而感知的多样性只是由我们的组织结构所制约的假象。
To recognise true reality, as against the illusion due to perceiving, has at all times been the goal of human thinking.
相对于感知的假象而认识真实之物，一直都是人类思维的目标。
What was not recognised, however, was that thinking embraces both the subjective and the objective in one grasp, and that through the union of percept with concept the full reality is conveyed.
但人们没有认识到，思维同时涵盖主观的东西和客观的东西，并且在感知与概念的结合中，完整的现实才被中介出来。
If someone cannot see that the concept is something real, they are thinking of it only in the abstract form in which they hold it in their mind. But only through our organisation is it present in such isolation, as with any other percept.
谁不能设想概念是一种真实之物，谁就只是在想着概念被他的精神所把握时的抽象形式。但在这种孤立状态中，概念也像感知一样，只是通过我们的组织结构而存在。
After all, the tree that one perceives has no existence by itself, in isolation. It exists only as a part of the great system of nature, and can only exist in real connection with nature.
即使是我们所感知到的树，孤立地看也没有独立存在。它只是自然巨大机制中的一个成员，并且只有在同自然的现实联系中才是可能的。
An abstract concept taken by itself has as little reality as a percept taken by itself. The percept is the part of reality that is given objectively, the concept the part that is given subjectively (through intuition).
一个抽象概念本身没有现实性，正如单独的感知本身也没有现实性一样。感知是现实中以客观方式给予的部分，概念则是以主观方式（通过直觉）给予的部分。
Our mental organisation tears the reality apart into these two factors. One factor presents itself to perception, the other to intuition. Only the union of the two, that is, the percept fitting systematically into the universe, constitutes the full reality.
我们的精神组织把现实撕分为这两个因素。一个因素显现给感知，另一个显现给直觉。只有二者的联系，也就是按照规律纳入宇宙之中的感知，才是完整的现实。
That we live in reality (that we are rooted in it with our real existence) will not be denied by even the most orthodox of subjective idealists. They will only deny that we reach the same reality, with our ideas through cognition, as the one we actually live in. Monism, on the other hand, shows that thinking is neither subjective nor objective, but is a principle that embraces both sides of reality.
即使最正统的主观唯心主义者，也不会否认我们生活在现实之中，也就是说，我们以自己的现实存在扎根于现实之中。他只会否认，我们在认识中也能以理念方式达到我们在现实中经历的东西。与此相反，一元论表明，思维既不是主观的，也不是客观的，而是一个涵盖现实两面的原则。
When we observe with our thinking, we carry out a process which itself belongs to the order of real events. By means of thinking, within the experience itself, we overcome the one-sidedness of mere perceiving.
当我们以思维进行观察时，我们完成的是一个本身属于现实事件序列的过程。我们通过思维，在经验自身之内克服了单纯感知的片面性。
We cannot figure out the essence of reality by means of abstract conceptual hypotheses (through pure conceptual reflection), but in so far as we find the ideas that belong to the percepts, we are living in the reality.
我们不能通过抽象的概念假设，也就是通过纯粹概念性的思索，推想出现实的本质；但当我们为感知找到理念时，我们就生活在现实之中。
Monism shows that with our act of knowing we grasp reality in its true form, and not as a subjective image that inserts itself between ourselves and reality.
一元论表明，我们凭借认识把握的是现实的真实形态，而不是一个插在人与现实之间的主观图像。
According to monistic principles, human beings regard themselves as akin to each other because the same world content expresses itself in them.
按照一元论原则，一个人类个体把另一个个体看作自己的同类，因为在另一个个体中展开自身的，是同一个世界内容。
In the unitary world of concepts there are not as many concepts of the lion as there are individuals who think of a lion, but only one. And the concept that A fits to their percept of the lion is the same that B fits to theirs, only apprehended by a different perceiving subject.
在统一的概念世界中，并不存在多少个想到狮子的个体就有多少个“狮子”概念，而只有一个。A 加到狮子感知上的概念，与 B 的概念是同一个，只是由另一个感知主体来把握。
Thinking leads all perceiving subjects to the same ideal unity in all multiplicity. The unitary world of ideas expresses itself in them as in a multiplicity of individuals.
思维把所有感知主体引向一切多样性的共同理念统一。统一的理念世界在他们之中作为众多个体展开自身。
As long as human beings apprehend themselves merely by means of self-perception, they see themselves as this particular individual; as soon they look at the world of ideas that lights up within them, embracing all that is separate, they see within themselves the absolute reality living and shining forth.
只要人只是通过自我感知来把握自己，他就把自己看作这个特殊的人；一旦他注视在自己之中闪现、涵盖一切特殊性的理念世界，他就在自身中看见绝对真实之物活生生地闪现。
The ideas of another human being are in substance mine also, and I regard them as different only as long as I perceive them, but no longer when I think them.
另一个人的理念内容也是我的理念内容；只要我在感知，我就把他看作另一个人；但一旦我思维，就不再如此。
Every human being embraces in their thinking only a part of the total world of ideas, and to that extent individuals differ even in the actual content of their thinking. However all these contents belong to a self-contained whole, which embraces the thought contents of all human beings.
每个人用自己的思维只涵盖整个理念世界的一部分；就此而言，个体之间也因其思维的实际内容而有所不同。但这些内容处在一个自足完整的整体之中，这个整体包含所有人的思维内容。
In this way all human beings in their thinking, lay hold of the universal primordial Being which pervades all.
因此，人是在自己的思维中把握那个贯穿所有人的共同原初本质。
To live in reality, filled with the content of thought, is at the same time to live in God.
充满思想内容地生活在现实之中，同时就是生活在上帝之中。
