Chapter II
The Fundamental Desire for Knowledge
第二章：
对知识的根本渴求
The human being is not organised as a unity, whole and complete unto themself. They always seek more from the world than it freely gives them.
人不是一个完美统一的整体。他永远索求着超越世界甘愿给予的那一份。
Every glimpse into Nature evokes in us a multitude of questions. Every phenomenon we encounter offers us a new challenge. Each experience contains a mystery.
每当我们凝视自然，心中便生出无数疑问。每一个向我们显现的现象，都伴随着一个赋予我们的使命。每一次经历，都化为一个等待解开的谜题。
The something more which we seek in things, over and above what is immediately given to us, splits our whole being into two parts. We become aware of our antithesis to the world which we encounter as independent beings. The universe appears to us in the opposition between I and World.
我们在万物中所寻求的，总是多于它们直接呈现给我们的。这种超出的部分，使我们的存在分裂为两面：我们开始意识到自己与世界的对立。于是，我们把自己当作一个自主的存在，与世界相对而立。宇宙因而在我们的意识中分裂为两极——自我与世界。
We erect this barrier between ourselves and the world as soon as we become (self) conscious. At the same time we continue to feel that, in spite of it all, we belong to the world, that there is a connecting link between it and us, and that as beings we exist inside, and not outside of the universe.
当意识在我们心中觉醒时，我们便筑起了人与世界之间的分界。然而，我们从未失去那种深切的感受：
我们依然属于世界，有一条无形的纽带将我们与它相连—— 我们并非宇宙之外的客体，而是宇宙之中的一部分。
This feeling makes us seek to overcome the antithesis, and in this overcoming lies ultimately the whole spiritual striving of mankind. The history of our spiritual life is a continuing search for the unity between ourselves and the world. Religion, Art and Science, all in equal measure, have this same objective.
正是这种感受，唤起了我们弥合对立的渴望。在人类努力跨越这道鸿沟的过程中，蕴藏着一切精神追求的终极意义。人类精神生活的历史，其实就是不断寻找人与世界统一的历史。宗教、艺术与科学，皆朝着这一目标前行。
Only when we have made the world content into our thought content do we again find the unity from which we had separated ourselves.
唯有当世界的内容化为我们思想的内容之时，
我们方能重新寻得那一曾被我们割裂的内在联系。
This whole situation I have here described we find in the appearance of that historical conflict between the one-world theory we call monism, and the two-world theory, dualism.
我在此所阐明的整种关系，在一场世界历史的现象中展现在我们面前：这就是——统一的世界观（即一元论）与两界学说（即二元论）之间的对立。
Dualism pays attention only to the separation between I and World which the consciousness of man has brought about. All its efforts consist in a vain attempt to reconcile these opposites, which are variously called Spirit and Matter, Subject and Object or Thinking and Appearance. It senses that there must be a bridge between the two worlds but it is not in a position to find it.
二元论的目光，仅停留在人类意识所划出的那道鸿沟——“我”与“世界”的分界线上。它的一切追求，不过是一场徒然的挣扎，试图调和那对彼此对立的两极：
或名之曰精神与物质，或曰主体与客体，
或曰思维与显现。它模糊地意识到，在这两界之间必有一座桥，然而它却无力将其寻得。
In that the human being is aware of themself as 'I', they cannot but think of this 'I' as being on the side of the Spirit. In contrasting this 'I' with the world, they are bound to put on the side of the World the realm of perception given to the senses, that is, the world of Matter. In doing so, the human being puts themself right into the middle of this antithesis of Spirit and Matter. This he can hardly avoid since their own body belongs to the material world.
当人意识到自身为“我”时，
他便不由自主地将这“我”归于精神的领域；
而当他把世界置于与“我”相对的一端，
那显现于感官的世界——即物质的世界——
便被归入另一界。于是，人亲手将自己置入了精神与物质的对立之中。而他更难逃此境，因为连他自身的身体，也属于那物质的世界。
Hence the 'I', or Ego, belongs to the inner world of spirit; the material objects and events which are perceived by the senses belong to the outer world. All the riddles which relate to spirit and matter, man is bound to find again in the fundamental mystery of his own nature.
因此，“我”作为精神的一部分，归属于灵性的领域；而一切被感官所感知的物与过程，则属于外在的世界。凡有关精神与物质的一切奥秘，人终将不得不在自身存在的根本之谜中，重新遭遇并解开。
Monism pays attention only to the unity and tries either to deny or to gloss over the contradictions that persist (...) Dualism sees in spirit (I) and matter (World) two fundamentally different entities, and cannot therefore understand how they are able to interact with one another.
一元论的目光只注视着万物的统一，它企图否认或掩盖那些已然存在的对立。（……）而二元论则把精神（“我”）与物质（“世界”）看作两种本质上迥异的存在，因此始终无法理解，这二者如何能够彼此发生作用。
In the face of all these theories it must be claimed that we first meet with the basic and primary opposition in our own consciousness. It is we ourselves who are breaking away from Mother Nature and setting ourselves as 'I' in opposition to 'World'.
对于所有这些观点，我们必须承认：那最初的根源之对立，首先在我们自身的意识中呈现。是我们自己，
从自然的母体之中脱离而出，并将自己，以“我”的名义，对立于“世界”之前。
Just as it is true that we have estranged ourselves from Nature, it is also true that we feel we are in her and belong to her. What lives in us is also the work of Nature.
诚然，我们已与自然疏离；然而同样确然，我们仍然感到自己在其中，且属于她。在我们体内所跃动的生命，也必然是自然自身的作用在延续与回响。
We shall only discover Nature outside us if we have first learned to know her within us. What corresponds to her within us will serve as a guide in marking out our path of enquiry. We shall not engage in speculation concerning the interaction of Nature and Spirit. Rather will we probe into the depths of our own being to discover those elements which we carried over from our flight out of Nature.
唯有当我们在自身之中先认识自然，方能在自身之外重新发现她。那与自然同质的内在之物，将成为引领我们的向导。由此，我们的道路已然明晰。我们不欲沉溺于关于自然与精神互动的空洞推测，而愿意深入自我存在的深处，去探寻那些在我们逃离自然之际仍被带入心灵的元素。
The investigation of our own being must give us the answer to the riddle. We must reach a point where we can say to ourselves: Here we are no longer merely 'I', here is something which encompasses more than 'I'.
唯有对自身存在的探究，方能为我们带来那终极之谜的答案。我们必须抵达这样一个境地，在那里我们能够对自己说：此刻，我们不再仅仅是“我”；此处，显现着某种超越我而又根源于我的存在。
