※ [本文转录自 Wanted 看板 #1FlruWa_ ] 作者: Nilo (辰) 看板: Wanted 标题: [徵求] 我翻译的文章，请大家评论(作业) 时间: Fri May 25 18:25:33 2012 教授要求我翻一篇文章，并给大家评论，并在课堂上给呈现...。 我翻译了<纯粹理性批判>前面的自序，只有一小段。我拿给我同学看，他们 都不太想看，但是如果没人给我评论，我就没办法报告了。 我把文章贴在下面，如果愿意，就直接推文留言就好= =。 (欢迎负面批评） Human reason, in one sphere of its cognition, is called upon to consider questions, which it cannot decline, as they are presented by its own nature, but which it cannot answer, as they transcend every faculty of the mind. 人有所问，则有所思，此人智之所职也。此职之所以然者，自然也；不能自答其 所问，以其所问过於人智也。 It falls into this difficulty without any fault of its own. It begins with principles, which cannot be dispensed with in the field of experience, and the truth and sufficiency of which are, at the same time, insured by experience. 人智之所以如此，非其咎也。人观万物之行，归纳於理，理成而智生，先有智而 後察万物者，未之有也。人智既循此而生，凡人思之所及，必难脱於人之所观。 With these principles it rises, in obedience to the laws of its own nature, to ever higher and more remote conditions. 人智一成，见识即开，而後人之所问，渐入缥缈。 But it quickly discovers that, in this way, its labours must remain ever incomplete, because new questions never cease to present themselves ; and thus it finds itself compelled to have recourse to principles which transcend the region of experience, while they are regarded by common sense without distrust. 然其所问，无穷无尽，旧问未答，新问又生，人智之大成，何时能及？ 智者迫窘，另辟蹊径，不求外物，转思於常理，期以达於大成。 It thus falls into confusion and contradictions, from which it conjectures the presence of latent errors, which, however, it is unable to discover, because the principles it employs, transcending the limits of experience, cannot be tested by that criterion. The arena of these endless contests is called Metaphysic. 常人以常理为道理，智者不以为然，欲破之而後立。智者一开此径，惑难即生， 错途出於径旁，而智者亦难以察之。何也？智者脱於外物，不依而辟径。既脱於外物 ，亦难以常规度之。人智何以大成？众家争论，而其所论，汇为一学，世称「形上」。 Time was, when she was the queen of all the sciences; and, if we take the will for the deed, she certainly deserves, so far as regards the high importance of her object-matter, this title of honour. Now, it is the fashion of the time to heap contempt and scorn upon her; and the matron mourns, forlorn and forsaken, like Hecuba: 光阴，众学之后也。其行意相符，自成一格，免於众家之论。称其后，不为过矣。然 今之学者，自以为是，鄙之笑之，罢黜其格。后既遭奚难。衣衫褴褛，遭世遗忘，执赫氏 之词，惨然唱曰： 「前为后兮凌神洲，子女众兮後无忧， 後为奴兮众人羞，后位高兮何日有？」 － 奥维德，变形记，诗第十三首。 Modo maxima rerum, Tot generis, natisque potens… Nunc trahor exul, inops. - Ovid, Metamorphoses. xiii At first, her government, under the administration of the dogmatists, was an absolute despotism. But, as the legislative continued to show traces of the ancient barbaric rule, her empire gradually broke up, and intestine wars introduced the reign of anarchy 后初现於学界，其下皆言：后之权柄，至高至上。此言後流行於世，旁人无以置喙，怨言 多生，后遂放於野。於是内乱蜂起，百家各执一词，难与相容。 ; while the skeptics, like nomadic tribes, who hate a permanent habitation and settled mode of living, attacked from time to time those who had organized th emselves into civil communities. 有疑於百家之言者曰：「众言皆不足取，予亦无词以取信於人？」时与百家相攻。然其既 无词以陈，亦难以为人所攻。众责之曰：「蛮横无理，可任文事乎？」 But their number was, very happily, small; and thus they could not entirely put a stop to the exertions of those who persisted in raising new edifices, although on no settled or uniform plan. 幸以蛮横者少，难以成势。众争论不懈，虽无定案，亦有功劳。 In recent times the hope dawned upon us of seeing those disputes settled, and the legitimacy of her claims established by a kind of physiology of the human understanding-that of the celebrated Locke. (约翰洛克) 约翰洛克，百家之一也，言：「天下之理，不可脱於外物，可以常规度之」众唯首是瞻， 乱隐然有平。 But it was found that-although it was affirmed that this so-called queen could not refer her descent to any higher source than that of common experience, a circumstance which necessarily brought suspicion on her claims-as this genealogy was incorrect, she persisted in the advancement of her claims to sovereignty. 后之权柄也，何以至高无上？其所以至高无上者，可以常规度之乎？不可以常规度之乎 ？众家以洛克所言而定，当曰：「可以常规度之。」言虽如此，众家无可证之， 后遂再居高位。 Thus metaphysics necessarily fell back into the antiquated and rotten constitution of dogmatism, and again became obnoxious to the contempt from which efforts had been made to save it. 后之权柄仍在，其所属百官犹存，而众家之论，无可敌之，遂罢而不谈，「形上」於是沦 为虚无。 At present, as all methods, according to the general persuasion, have been tri ed in vain, there reigns naught but weariness and complete indifferentism- the mother of chaos and night in the scientific world, but at the same time the source of, or at least the prelude to, the re-creation and reinstallation of a science, when it has fallen into confusion, obscurity, and disuse from ill directed effort. 诸贤用罄所学，依然不得其实，於是百家置之不理。学界黯淡，天道难得， 学风复归於前。然此风之不长，亦有何悲？昔后之威仪昭昭，前者有感，决然 陈词，以犯后颜；今后之威仪明明。欺贤迫智，後人亦将有慷慨赋文者。 -- --

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※ 发信站: 批踢踢实业坊(ptt.cc) ※ 转录者: Nilo (114.37.22.236), 时间: 05/25/2012 18:26:26