Chapter XV/2
Ultimate Questions –
The Consequences of Monism
第十五章/2
终极问题——
一元论的后果
The truth is that the human spirit never transcends the reality in which we live, nor has it any need to do so, seeing that this world contains everything the human spirit requires in order to explain it.
人的精神实际上从未超出我们所生活的现实之外，而且它也没有必要这样做，因为解释这个现实所需要的一切，都已存在于这个世界之中。
All transcendence beyond the world is merely illusory, and the principles transplanted from this world into the Beyond do not explain the world any better than those which remain within it. If thinking understands itself it will not ask for any such transcendence at all, since every content of thought must look within the world and not outside it for a perceptual content, together with which it forms each element of reality.
一切超越世界的做法都只是表面的；那些被移置到世界之外的原则，并不比存在于世界之内的原则更能解释世界。而自我理解的思维根本不会要求这样的超越，因为一个思想内容必须在世界之内，而不是在世界之外，去寻找一个与它共同构成现实的知觉内容。
The objects of imagination, too, are no more than contents which become justified only when transformed into mental pictures that refer to a perceptual content. Through this perceptual content they are integrated into reality.
想象的对象也只是一些内容；只有当它们成为指向某种知觉内容的表象时，才具有其正当性。通过这种知觉内容，它们才被纳入现实之中。
We can conceive only the concepts of reality; to apprehend reality itself, we must also perceive it.
我们所能构想出来的只是现实的概念；若要找到现实本身，还需要知觉。
A primordial world being for which we invent a content is an impossible assumption for any thinking that understands itself.
对于自我理解的思维来说，假定一个世界的原初存在，并为它构想某种内容，是不可能成立的。
Monism does not deny ideal elements, in fact, it considers a perceptual content without an ideal counterpart as not fully real; but in the whole realm of thinking it finds nothing that could require us to step outside the realm of our thinking's experience by denying the objective spiritual reality of thinking itself.
一元论并不否认理念性的东西；它甚至认为，如果一个知觉内容缺少与之对应的理念方面，就不能算作完整的现实。但是，在整个思维领域中，它找不到任何东西会迫使人通过否认思维的客观精神现实，而走出思维经验的范围。
Monism regards a science that limits itself to a description of percepts without penetrating to their ideal complements as incomplete. But it regards as equally incomplete all abstract concepts that do not find their complements in percepts, and that fit nowhere into the conceptual network that embraces the whole observable world.
一元论认为，一门只限于描述知觉、而不深入到这些知觉的理念补充的科学，是片面的。但它同样认为，所有不能在知觉中找到补充、也不能纳入包围可观察世界的概念网络之中的抽象概念，也是片面的。
Hence it does not reckon with any ideas that refer to objective elements lying beyond our experience and which are supposed to form the content of a purely hypothetical system of metaphysics. All that humankind has produced in the way of such ideas monism regards as abstractions borrowed from experience, the fact of borrowing having been overlooked by their originators.
因此，它不承认有什么理念指向位于我们经验之外的客观之物，并构成一种纯粹假设性形而上学的内容。在它看来，人类所产生的这类理念，全都是从经验中抽象出来的；只是它们的创造者没有看见这些理念正是借自经验。
Just as little, according to monistic principles, can the goals of our actions be derived from an extra-human Beyond. In so far as we think them, they must stem from human intuition.
同样，按照一元论的原则，我们行动的目标也不能取自某个人类之外的彼岸。只要这些目标是被思考出来的，它们就必须源自人的直觉。
Human beings do not take the purposes of an objective (transcendental) primordial Being and make them their own, but they pursue their own individual purposes given them by their moral imagination. The idea that realises itself in an action is detached by the human being from the unitary world of ideas and made the basis of their will.
人并不是把一个客观的、彼岸的原初存在的目的变成自己的个人目的；相反，他追求的是由自己的道德想象力赋予他的目的。人在行动中实现的理念，是他从统一的理念世界中取出，并作为自己意志的基础。
We are thrown back on ourselves.
We ourselves must give content to our actions.
他被引回到自己身上。他必须亲自为自己的行动赋予内容。
If we advance beyond merely following a life of sensuous instincts or carrying out the commands of others, then we will be determined by nothing but ourselves. We shall act out of an impulse given by ourselves and determined by nothing else. It is true that this impulse is determined by an idea drawn from the unitary world of ideas; but in practice it is only through the human being that it can be taken from that world and translated into reality.
当他超越了感官冲动的生活，也超越了执行他人命令的状态时，决定他的就只有他自己。他必须出于一个由自己设定、不由其他任何东西决定的冲动而行动。就理念而言，这个冲动当然是在统一的理念世界中被规定的；但事实上，它只能由人从这个理念世界中引出，并转化为现实。
Only within the human being does monism find the grounds for an idea to be effectively translated into reality by the human being.
对于一个理念由人实际转化为现实这件事，一元论只能在人的自身之中找到其根据。
If an idea is to become action, it must first be willed before it can happen. Such an act of will therefore has its grounds only in the human being. As a human being I am then the ultimate determinant of my action. I am free.
一个理念要成为行动，人必须先愿意如此，它才可能发生。因此，这样一种意愿的根据只在人的自身之中。于是，人就是自己行动的最终决定者。他是自由的。
Author's addition, 1918
In the second part of this book the attempt has been made to demonstrate that freedom is to be found in the reality of human action. For this purpose it was necessary to single out from the whole sphere of human behaviour those actions in which, on the basis of unprejudiced self-observation, one can speak of freedom. These are actions that represent the realisation of ideal intuitions. No other actions will be called free by an unprejudiced observer.
新版附录（1918）：本书第二部分试图为这样一种观点提供根据：自由可以在人的行动现实中被找到。为此，有必要从人类行动的整个领域中区分出那些部分；面对这些行动，在无偏见的自我观察中，人可以谈论自由。它们就是那些表现为理念直觉之实现的行动。其他行动，任何无偏见的观察都不会称之为自由的。
But the second part of this book finds its natural support in the first part. This presents intuitive thinking as the inwardly experienced spiritual activity of the human being.
但是，本书第二部分在第一部分中找到了它自然的支撑。第一部分把直觉思维呈现为人所经验到的内在精神活动。
To experience and understand this essence of thinking is equivalent to attaining knowledge of the freedom of intuitive thinking. And once one knows that this thinking is free, one also sees the sphere of willing to which freedom is rightly attributed.
通过经验来理解思维的这种本质，就等同于认识到直觉思维的自由。而一旦知道这种思维是自由的，人也就看见了那个可以被称为自由的意志范围。
This experience, to which we have attached such importance, discovers intuitive thinking within consciousness, although the reality of this thinking is not confined to consciousness. And with this it discovers freedom as the distinguishing feature of all actions proceeding from the intuitions of consciousness.
这里所主张的经验，在意识中发现了直觉思维；而这种思维并不只是作为意识中的现实而存在。由此，它也发现了自由，作为那些从意识的直觉中流出的行动的标志。
