《the-value-of-philosophy》Russell(《哲学的价值》罗素).docx

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1、The Value of Philosophy正文及翻译:1 Having now come to the end of our brief and very incomplete review of the problems of philosophy, it will be well to consider, in conclusion, what is the value of philosophy and why it ought to be studied. It is the more necessary to consider this question, in view of

2、the fact that many men, under the influence of science or of practical affairs, are inclined to doubt whether philosophy is anything better than innocent but useless trifling /traiflirj/, hair-splitting distinctions, and controversies /ka:ntr8V3：rsis/ on matters concerning which knowledge is impossi

3、ble.我们对哲学问题所作的简短而又很不完整的回顾，现在就结束了。最后，不妨考虑一 下哲学的价值是什么，以及为什么应该研究哲学。更有必要考虑这个问题许多人在科 学或实际事务的影响下，倾向于怀疑哲学是否比单纯而无用的琐事，吹毛求疵的区别，以 及关于知识是不可能的这一问题的争论更好。批注81:努力批注82: n.“批注83: adj.无2 This view of philosophy appears to result, partly from a wrong conception of the ends of life, partly from a wrong conception of th

4、e kind of goods which philosophy strives to achieve. Physical science, through the medium /imi:diam/ of inventions, is useful to innumerable /Pnu:marabl/ people who are8 One way of escape is by philosophic contemplation /ikamtsmpleijh/. Philosophic contemplation does not, in its widest survey, divid

5、e the universe into two hostile / hostall/ camps-friends and foes /fooz/z helpful and hostile, good and badit views the whole impartially /im ipocrjbli/. Philosophic contemplation, when it is unalloyed /|Ans laid/, does not aim at proving that the rest of the universe is akin /s km/ to man. All acqu

6、isition /isekwizijh/ of knowledge is an enlargement of the Self but this enlargement is best attained when it is not directly sought. It is obtained when the desire for knowledge is alone operative,8 One way of escape is by philosophic contemplation /ikamtsmpleijh/. Philosophic contemplation does no

7、t, in its widest survey, divide the universe into two hostile / hostall/ camps-friends and foes /fooz/z helpful and hostile, good and badit views the whole impartially /im ipocrjbli/. Philosophic contemplation, when it is unalloyed /|Ans laid/, does not aim at proving that the rest of the universe i

8、s akin /s km/ to man. All acquisition /isekwizijh/ of knowledge is an enlargement of the Self but this enlargement is best attained when it is not directly sought. It is obtained when the desire for knowledge is alone operative,批注852: n.沉田批注853: adj. i批注854: adv. 2批注855: adj. 0批注856: adj. 1批注857: n.

9、学名批注858: vt.取by a study which does not wish in advance that its objects should have this or that character; but adapts the Self to the characters which it finds in its objects.逃避的一种方法是进行哲学思考。哲学的意图，在其最广泛的考察内，并不把宇宙分 成敌对的两大阵营朋友与敌人、有益与敌对、善与恶它不偏不倚地看待整个宇 宙。纯粹的哲学思考，并不是为了证明宇宙的其他部分与人类相似。所有知识的获取都是 自我的扩展，但这种扩展

10、最好是在不直接寻求的情况下实现的。当求知的欲望单独起作用 时，通过一种不希望它的对象预先具有这样或那样的特性的研究，而是使自我适应于此研 究在其对象中发现的特性，就能获得它。批注859: n.承2批注860:自我主This enlargement of Self is not obtained when, taking the Self as it is, we try to show that the world is so similar to this Self that knowledge of it is possible without any admission of what

11、seems alien. The desire to prove this is a form of self-assertion /a 匕3：苗/ andz like all self-assertion, it is an obstacle /iocbstak(a)l/批注862:为设批注862:为设the Self sets bounds to the greatness of its goods. In contemplation, on the contrary, we start from the not-Self and through its greatness the bou

12、ndaries of Self are enlarged; through the infinity /in fmsti/ of the universe the mind which contemplates it achieves some share in infinity.当我们以自我为本，试图表明世界与这个自我是如此相似，以至于对它的认识是可能 的，而不承认任何看似陌生的东西时这种自我的扩大是无法获得的。想要证明这一点 的欲望是一种自我主张的形式，就像所有的自我主张一样，它是自我渴望、自我知道自己 有能力成长的障碍。自我主张，在哲学思辨中，（是）把世界看作是达到自己目的的手 段;因此

13、，它使世界比自我更不重要,而自我为其伟大的利益设定界限。相反，在（哲 学）的意图中，我们从非我出发，通过非我的伟大，我的边界扩大了 ；透过宇宙的无 限大，沉思的心灵在无限大中也有几分收获。批注863: v.促龙批注864: v.融/批注865: n二共心 批注866: n. 正 能9 For this reason greatness of soul is not fostered /fo sta(r)/ by those philosophies which assimilate /d simsleit/ the universe to Man. Knowledge is a form of

14、 union of Self and not-Self; like all union, it is impaired /impeid/ by dominion /da minjsn/, and therefore by any attempt to force the universe into conformity with what we find in ourselves. There is a widespread philosophical / ifils sa:fikl/ tendency towards the view which tells us that Man is t

15、he measure of all things, that truth is man-made, that space and time and the world of universals are properties /pra:pa rtiz/ of the mind, and that, if there be anything not created by the mind, it is unknowable and of no account for us.我们在自己身上发现的一致的企图所削弱。人们普遍的哲学倾向的观点告诉我们人是 万物的尺度,真理是人造的；空间、时间和世界的共性

16、是（人）心灵的性质，而且，如果 心灵没有创造任何东西,（那么）对我们来说，（心灵）是不可知且不重要的。批注867: v.抢去批注868: v.束幺批注869: adj.。This view, if our previous discussions were correct, is untrue; but in addition to being untrue, it has the effect of robbing philosophic contemplation of all that gives it value, since it fetters / fetarz/ contempl

17、ation to Self. What it calls knowledge is not a union with the not-Self, but a set of prejudices, habits, and desires, making an impenetrable /impemtrsbl/yeil between us and the world beyond. The man who finds pleasure in such a theory of knowledge is like the man who never leaves the domestic circl

18、e for fear his word might not be law.如果我们之前的讨论是正确的，那么这种观点是不正确的;但除了不真实之外，它还 会使哲学的沉思失去一切赋予它价值的东西，因为它把沉思束缚在自我之中。它所称的知 识不是与非我的结合/联合，而是一套偏见、习惯和欲望，在我们和外面的世界之间制造 了一道无法穿透的面纱。在这种知识理论中找到乐趣的人，就像一个永远不离开家庭圈子 的人，因为他担心自己的话可能不是法律。10 The true philosophic contemplation /|kontsmpleijh/, on the contrary,批注870: v.扩）批注87

19、1: adj.予批注872: adv. 批注870: v.扩）批注871: adj.予批注872: adv. finds its satisfaction in every enlargement of the not-Self in everything that magnifies /maegnifai/ the objects contemplated, and thereby the subject contemplating. Everything, in contemplation, that is personal or private,things become a priso

20、n to the intellect.相反地，真正的哲学冥想，在每一次非我的扩大中，在每一个预期的扩大对象中，从 而扩大被冥想的主体事物中，找到它的满足。在沉思中，一切个人的或私人的东西，一切 依赖于习惯、私利或欲望的东西，都会扭曲对象，从而损害理智所寻求的和谐一致。通过 在主体和客体之间设置一道屏障，这种个人的、私人的东西成为了智力/思维能力的监 狱。批注875: n.测批注876: adv. 批注877: adv.乡The free intellect /intslekt/ will see as God might see, without a here and now, without

21、 hopes and fears, without the trammels /traemlz/ of customary/kA stsmeri/ beliefs and traditional prejudices, calmly, dispassionately /d ispaejsns tli/z in the sole and exclusive desire of knowledge-knowledge as impersonal as purely/pjorli/ contemplative, as it is possible for man to attain. Hence a

22、lso the free intellect will value more the abstract and universal knowledge into which the accidents of private history do not enter, than the knowledge brought by the senses, and dependent, as such knowledge must be, upon an exclusive and personal point of view and a body whose sense-organs distort

23、 as much as they reveal.自由智力/思维能力会认为上帝会看到：（没有现在，没有希望和恐惧，没有习惯信仰和 传统偏见的枷锁），冷静，冷静，在唯一和独占的欲望中，那样客观的知识、纯粹的沉思，是人 可以达到。因此，自由的理智也会更重视抽象的、通用的知识，（而私人历史的事故不输批注878: n.公 原形：impartial批注879: v.保中批注880: adj. 7批注881: adj. 011 The mind which has become accustomed to the freedom and impartiality /|im ipa:rjiael8ti/ of

24、 philosophic contemplation will preserve something of the same freedom and impartiality in the world of action and emotion. It will view its purposes and desires as parts of the whole； with the absence of insistence that results from seeing them as infinitesimal /iinfmitesi ml/ fragments in a world

25、of which all the rest is unaffected by any one mans deeds. The impartiality which, in contemplation, is the unalloyed /|Ana loid/ desire for truth, is the very same quality of mind which, in action, is justice /d3A st is/, and in emotion is that universal love ( which can be given to allz) and not o

26、nly to those who are judged useful or admirable. Thus contemplation enlarges not only the objects of our thoughts, but also the objects of our actions and our affections: it makes us citizens of the universe, not only of one walled city at war with all the rest. In this citizenship of the universe c

27、onsists mans true freedom, and his liberation from the thraldom of narrow hopes and fears.习惯了哲学思考的自由和公正的心灵，将在行动和情感的世界中保持同样的自由和公 正。它将把自己的目的和愿望看作是整体的一部分，而不坚持将它们看作是世界上无限小 的碎片，而世界上所有的其他部分都不受任何一个人的行为的影响。公正，在沉思中是对 真理的纯粹追求，是同样的精神品质在行动中是正义，在情感中是普遍的爱（这种爰 可以给予所有的人），而丕仅仅是那些被认为有用或可敬的人。12 Thus, to sum up our dis

28、cussion of the value of philosophy; Philosophy批注882: adj. 3批注883: n.自批注882: adj. 3批注883: n.自批注884: n.投木批注885: V.变不式）表这；粉刷；正查，考虑）提交，呈批注886: v.组0our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic /do:g maetik/ assurance /a J rsns/ which closes the mind ag

29、ainst speculation; but above all because, through the greatness of the universe which philosophy contemplates, the mind also is rendered great, and becomes capable of that union with the universe which constitutes /ka:nstitu:ts/ its highest good.因此，总结我们对哲学价值的讨论；研究哲学，不是为了对哲学的问题有任何明确的 答案，因为一般说来，没有明确的答

30、案可以被认为是正确的，而是为了研究哲学的问题本 身；因为这些问题扩大了我们对可能性的认识，丰富了我们的知识想象力，削弱了阻止思 维进行投机的教条主义保证；但最主要的原因是，通过哲学所观察的宇宙的伟大，心灵也 变得伟大，并且能够与构成它的最高善的宇宙相结合。not belong to philosophy. If the study of philosophy has any value at all for others than students of philosophy, it must be only indirectly, through its effects upon the l

31、ives of those who study it. It is in these effects, therefore, if anywhere, that the value of philosophy must be primarily sought.批注88: v.寻找这种哲学观，一方面是由于对生命的目的有错误的认识，一方面是由于对哲学所要努 力达到的一些东西的认识。通过各种发明手段，自然科学对无数完全忽视它的人是有用 的；因此，应该推荐学习自然科学，不仅仅是因为或主要是因为它对学生的影响，而是因 为它对整个人类的影响。因此，效用不属于哲学。如果哲学研究对其他人而不是哲学学生 有任何

32、价值的话，那也只能是间接的地通过它对那些研究哲学的人的生活的影响（来了解 这些X因此，哲学的价值，如果要在任何地方寻求的话，就必须首先在这些效果中寻 求。批注 89: adv. 更批注810: n.偏匚批注811: adj.未批注812: adv. 0|3 But further, if we are not to fail in our endeavor to determine the value of philosophy, we must first free our minds from the prejudices /predsudis/ of what are wrongly c

33、alled practical1 men. The practical man, as this word is often used, is one who recognizes only material needs, who realizes that men must have food for the body, but is oblivious /a bliviss/ of the necessity of providing food for the mind. If all men were well off if poverty and disease had been re

34、duced to their lowest possible point, there would still remain much to be done to produce a valuable society; and even in the existing world the goods of the mind are at least as important as the goods of the body. It is exclusively /iksklu:s此外，我们要（想）在努力确定哲学的价值的过程中不失败的话，就必须首先使我们 的思想摆脱那些被错误地称为实用主义者的偏

35、见。实际的人，正如这个词经常被使用 的那样，只认识到物质的需要，知道必须有食物供给身体，却忘了供给精神的需要。如果 所有的人都很富裕，如果贫穷和疾病已经减少到他们可能的最低点，仍然有许多工作要做 去产生一个有价值的社会；甚至在现存的世界里，心灵里的东西至少和肉体上的东西一样 重要。哲学的价值，仅仅在精神的货物中才能发现；只有那些对这些好处并不是漠不关心 的人才能被说服学习哲学不是浪费时间。批注813: n.根书基础；地面批注814: adj.）i批注815: v.确天4 Philosophy/fa Ia:s9fi/, like all other studies, aims primarily

36、 /pra i mersli/ at knowledge. The knowledge it aims at is the kind of knowledge which gives unity and system to the body of the sciences, and the kind which results from a critical examination of the grounds of our convictions, prejudices, and beliefs. But it cannot be maintained that philosophy has

37、 had any very great measure of success in its attempts to provide definite / defmat/ answers to its questions. If you ask a mathematician /imaeOams tijh/, a mineralogist /imms ksebdjist/, a historian /histoTisn/, or any other man of learning, what definite body of truths has been ascertained /aesate

38、ind/ by his science, his answer will last as long as you are willing to listen.哲学和其他所有的研究一样，主要是为了知识。它所追求的知识，是那种使科学具有 统一性和系统性的知识，是那种通过对我们的信念、偏见和信仰的理由进行批判性的考察 而产生的知识。但是，不能说哲学在试图为自己的问题提供明确的答案这一方面取得了很批注816: adj. i!批注817: v.招供批注818: n.天JBut if you put the same question to a philosopher; he will, if he is

39、 candid kaend id/, have to confess /kanfes/ that his study has not achieved positive results such as have been achieved by other sciences. It is true that this is partly accounted for by the fact that, as soon as definite knowledge concerning any subject becomes possible, this subject ceases to be c

40、alled philosophy, and becomes a separate science. The whole study of the heavens, which now belongs to astronomy /atranami/, was once included in philosophy; Newtons great work was called the mathematical principles of natural /naetjrs 1/ philosophy1.但是，如果你向一个哲学家提出同样的问题，如果他是坦率的，他将不得不承认，他 的研究没有取得其他科学

41、所取得的积极成果。诚然，这部分是由于这样一种事实：一旦对 某一学科有了明确的认识这件事成为可能，这一学科便丕亶被称为哲学，而成为一门独立 的科学。现在属于天文学的对天空的全部研究，曾经包括在哲学之中；牛顿的伟大著作被 称为自然哲学的数学原理。批注819: n.残方Similarly, the study of the human mind, which was a part of philosophy, has now been separated from philosophy and has become the science of psychology /saikaJsdsi/. Th

42、us, to a great extent, the uncertainty of philosophy is more apparent than real: those questions which are already capable of definite answers are placed in the sciences, while those only to which, at present, no definite answer can be given, remain to form the residue /!rezidu:/ which is called phi

43、losophy.够确定答案的问题，就放在科学里，而那些目前还不能确定答案的问题，就剩下了，这就 是所谓的哲学。批注820: adj.批注821: adj.，批注822: adj.批注823: n.广土批注824: adj. 7批注825: adv. f5 This is, however, only a part of the truth concerning the uncertainty of philosophy. There are many questionsand among them those that are of the profoundest /prs fao nd/ i

44、nterest to our spiritual /spiritjusl/ lifewhich, so far as we can see, must remain insoluble /msaJjsbl/ to the human intellect unless its powers become of quite a different order from what they are now. Has the universe any unity of plan or purpose, or is it a fortuitous itss/ concourse /ka:nko:rs/

45、of atoms /aetamz/ ? Is consciousness a permanent part of the universe, giving hope of indefinite growth in wisdom, or is it a transitory/traenzs tri/ accident on a small planet on which life must ultimately /Altimstli/ become impossible ? Are good and evil of importance to the universe or only to ma

46、n ?然而，关于哲学的不确定性，这只是真理的一部分。有许多问题其中一些问题对 我们的精神生活有着深远的意义一据我们所知,这些问题对于人类的智力来说是无法解 决的，除非它的力量变得与现在完全不同。宇宙有任何统一的计划或目的吗？还是原子的 偶然相遇？意识是宇宙永久的一部分，给了智慧无限增长的希望，还是一个小星球上的短 暂的意外（这种生命最终将成为不可能）？善与恶是对宇宙重要还是只对人类重要？Such questions are asked by philosophy, and variously answered by various philosophers. But it would seem

47、 that, whether answers be otherwise discoverable批注828: adj. J1批注828: adj. J1批注829: adj. csuch questions, to make us aware of their importance, to examine all the approaches /q prootjiz/ to them, and to keep alive that speculative /spekjslati v/ interest in the universe which is apt /aept/ to be kill

48、ed by confining /ksnfaim rj/ ourselves to definitely ascertainable /laessrtemsbl/ knowledge.这些问题由哲学提出，并由不同的哲学家作出不同的回答。但似乎，无论答案是否可 以被发现，哲学所提出的答案都没有一个能证明是正确的。然而，无论找到答案的希望多 么渺茫，继续研究这些问题是哲学工作的一部分，使我们认识到它们的重要性，去考察所 有解决这些问题的方法，要使我们对宇宙的思辨兴趣继续存在下去，这种兴趣很容易因我 们局限于确知的知识而被扼杀。批注830: n.演批注831: v.发批注832: adv. J批注833: adj. Z批注834: adv. 1批注835: adj. f【补充】Many philosophers, it is true, have held that philosophy could establish /Ista