Naturalism is a philosophical position which holds that all that exists is natural - in other words, is part of the spatio - temporal processes of nature - or, that if any sort of nonnatural object may exist, it is known only through its effects within nature.自然主义是一种哲学的立场，认为所有的存在是很自然的-换句话说，是部分的时空-时间过程的性质-或，如果任何形式的非天然的对象可能存在的，这是众所周知的，只有通过其效果的性质。 Everything that can be experienced is within the spatio - temporal order of nature.一切可以经历的是时空-颞秩序的性质。
As a system of natural processes, nature possesses a degree of orderliness that makes it intelligible, but it cannot be explained as a whole.作为一个系统的自然过程，自然具有某种程度的秩序，这使得它理解，但它不能解释作为一个整体。 Nor can it as a whole express moral value.也不能作为一个整体，表达的道德价值。 Moral values, however, may emerge in the relation between human beings as one part of nature and the rest of nature.道德价值观，然而，可能出现的关系，人作为一个大自然的一部分，其余的性质。 As part of nature, humans are subject to lawful natural processes; intelligence emerges from the active life of organisms within nature.作为大自然的一部分，人类都受到合法的自然过程;情报出现，从积极的生活的生物体的性质。
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Contemporary naturalism, however, holds that all experienced objects and qualities are equally real within nature. 当代的自然，不过，认为所有经历过的物体和素质，同样的实质与性质。 The categories of science do not exhaust nature's reality.类别的科学不排气性质的现实。 Richness, diversity, spontaneity, and value dimensions exist within nature that elude the categories of the physical scientist but that are immediately experienced in human interaction with nature.丰富性，多样性，自发性，和价值方面存在的性质，逃避类别的物理科学家，但立即在经历了人类与自然的互动。 As part of nature, human beings manifest spontaneity and freedom.作为大自然的一部分，体现了人类的自发性和自由。 Scientific method, as the method of natural inquiry, is a way of dealing with any content that reveals itself within nature.科学的方法，该方法对自然的调查，是一个处理方法的任何内容，揭示了本身内部的性质。
Sandra B Rosenthal桑德拉b罗森塔尔
Bibliography
参考书目
N Carver and P
Hare, eds., Naturalism and Rationality (1986); SM Eames, Pragmatic Naturalism
(1976); LR Furst and P Skrine, Naturalism (1971); FA Lange, The History of
Naturalism, (1925); VC Punzo, Reflective Naturalism (1969); AJ Reck, The New
American Philosophers (1968); RW Sellars, Neglected Alternatives (1973).
n卡弗和P野兔，编，自然和理性的（ 1986年） ;钐eames ，务实的自然主义（ 1976年） ;土地注册处处长furst和P斯克林，自然（ 1971年）
;发兰格，历史，自然， （ 1925 ） ; VC的punzo ，反射的自然主义（ 1969年） ;的AJ RECK的，新的美国哲学家（ 1968年） ;
RW光碟塞拉斯，忽略了替代品（ 1973年） 。
Naturalism is the view that the "natural" universe, the universe of matter and energy, is all that there really is. This rules out God, so naturalism is atheistic. It rules out other spiritual beings as well as God, so naturalism is materialistic.自然是认为“自然”的宇宙，宇宙的物质和能量，是所有有真的是， 这排除了上帝，所以自然是无神论，它排除了其他精神为本，以及上帝，所以自然是物质。 By ruling out a spiritual part of the human person which might survive death and a God who might resurrect the body, naturalism also rules out survival after death.由执政党出一种精神的一部分人可能生存，死亡和神谁可能恢复身体，自然也排除了生存后死亡。 In addition, naturalism usually but not always denies human freedom on the grounds that every event must be explainable by deterministic natural laws.此外，自然通常但并不总是否认人类自由的意见，理由是，每一个事件，必须解释由确定性自然法则。 It usually but not always denies any absolute values because it can find no grounds for such values in a world made up only of matter and energy.它通常但并不总是否认有任何绝对的价值，因为它可以找到没有理由为这种价值观念，在世界作出的唯一的物质和能量。 And finally, naturalism usually but not always denies that the universe has any meaning or purpose because there is no God to give it a meaning or purpose, and nothing else which can give it a meaning or purpose.最后， 自然通常但并不总是否认宇宙有任何意义或目的，因为没有上帝给它一个意义或目的，并没有其他可以给它一个意义或目的。
Anyone who accepts the first three denials, of God, spiritual beings, and immortality, might be called a naturalist in the broad sense, and anyone who adds to these the denial of freedom, values, and purpose might be labeled a naturalist in the strict sense, or a strict naturalist.任何人谁接受的首三个否认，神，灵，和永生，可能是所谓的自然在广泛的意义上讲，任何人谁增加了这些被剥夺自由，价值观，目的可能是标示为一自然在严格某种意义上说，或严格的自然。 Communists, for instance, are not strict naturalists, for their world view includes a purpose in history, at least in human history, and perhaps in the whole history of the universe.共产党人，举例来说，是不严格的博物学家，他们的世界观，包括一个目的，在历史上，至少在人类历史上，或许在整个历史的宇宙。 Some religious humanists are not strict naturalists, for they argue for free will and even for values which are independent of known wants and needs.一些宗教人文主义者没有严格的博物学家，他们认为，为自由意志，甚至价值观，是独立的已知的希望和需要。 Some opponents of naturalism would argue that naturalists in the broad sense are at least somewhat inconsistent and that naturalism in the broad sense leads logically to strict naturalism.一些反对者自然会认为博物学家在广义上讲是至少有点不符，并自然在广义的逻辑线索，以严格的自然。 Many strict naturalists would agree with this.许多严格的博物会同意这一点。
Those who reject naturalism in both the strict and broad sense do so for a variety of reasons. They may have positive arguments for the existence of some of what naturalists deny, or they may have what seem to be decisive refutations of some or all of the arguments for naturalism. 这些谁拒绝自然都在严格和广泛的意义上这样做，出于各种原因，他们可能有正面的论据，存在一些什么样的博物学家否认的，或他们可能有什么似乎是决定性的驳斥的部分或全部的论据，自然。 But, in addition to particular arguments against naturalist tenets or their grounds of belief, some opponents of naturalism believe that there is a general argument which holds against any form of naturalism.但是，除了特定的论据，反对的自然原理或其理由的信仰，一些反对者自然相信，有一种普遍的说法持有反对任何形式的自然。 These opponents hold that naturalism has a "fatal flaw" or, to put it more strongly, that naturalism is self - destroying.这些反对者认为，自然有一个“致命的缺陷” ，或把它更加强烈，这自然是不言而喻的-摧毁。 If naturalism is true, then human reason must be the result of natural forces.如果自然是真的话，那么人类理性的，必须的结果自然力量。
These natural forces, are not, on the naturalistic view, rational themselves, nor can they be the result of a rational cause.这些自然力量，都没有，就自然认为，理性的自己，也不能得到的结果，一个理性的事业。 So human reason would be the result of nonrational causes.因此，人类理性的结果会的nonrational的原因。 This, it can be argued, gives us a strong reason to distrust human reason, especially in its less practical and more theoretical exercises.这一点，可以说，给了我们一个强大的理由不信任人类理性的，尤其是在其少的实际和理论演习。 But the theory of naturalism is itself such an exercise of theoretical reason.但理论的自然本身就是这样一个行使的理论原因。 If naturalism is true, we would have strong reasons to distrust theoretical reasoning.如果自然是事实，我们将有强烈的理由不信任的理论推理。 If we distrust theoretical reasoning, we distrust particular applications of it, such as the theory of naturalism. Thus, if naturalism is true, we have strong reasons to distrust naturalism.如果我们不信任的理论推理，我们不信任，特别是应用资讯科技，如理论的自然。 因此，如果自然是事实，我们有强烈的理由不信任自然。
MH
MacDonald晚上麦克唐纳
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
CS Lewis,
Miracles; A Flew, God and Philosophy and A Rational Animal; JN Jordan,
Determinism's Dilemma; JR Lucas, The Freedom of the Will; R Rorty, Philosophy
and the Mirror of
Nature.政务司司长刘易斯，创造奇迹;飞抵，上帝和哲学理性的动物;若望约旦，宿命论的两难困境;方面JR卢卡斯，自由的意志;
r罗蒂，哲学和镜子的性质。
Naturalism is not so much a special system as a point of view or tendency common to a number of philosophical and religious systems; not so much a well-defined set of positive and negative doctrines as an attitude or spirit pervading and influencing many doctrines.自然是没有这么多的特殊制度，作为一个角度来看，或倾向的共同了一些哲学和宗教系统;没有这么多一个明确的一套正面和负面的学说作为的态度或精神渗透和影响，许多学说。 As the name implies, this tendency consists essentially in looking upon nature as the one original and fundamental source of all that exists, and in attempting to explain everything in terms of nature.作为顾名思义，这种倾向构成基本上是在研究后，性质为一原和基本来源，所有存在，并在试图解释的一切条款的性质。 Either the limits of nature are also the limits of existing reality, or at least the first cause, if its existence is found necessary, has nothing to do with the working of natural agencies.无论是界限的性质也限制现有的现实，或者至少是第一个原因，如果它的存在是必要的发现，完全没有与工作的自然机构。 All events, therefore, find their adequate explanation within nature itself.所有活动，因此，找到自己适当的解释与本身的性质。 But, as the terms nature and natural are themselves used in more than one sense, the term naturalism is also far from having one fixed meaning.但是，正如条款的性质和自然本身用在不止一个意义上说，任期自然也远远没有一个固定的意义。
(I) If nature is understood in the restricted sense of physical, or material, nature, naturalism will be the tendency to look upon the material universe as the only reality, to reduce all laws to mechanical uniformities and to deny the dualism of spirit and matter. （ i ）如性质的理解是受限制的意识，身体，或物质，性质，自然会倾向的眼光来看待物质宇宙作为唯一的现实，以减少所有法律，以机械一致结构和否定二元论的精神和事件。 Mental and moral processes will be but special manifestations of matter rigorously governed by its laws.精神和道德的过程中会，但特别的表现形式，严格的管治问题，其法律。
(II) The dualism of mind and matter may be admitted, but only as a dualism of modes or appearances of the same identical substance. （二）二元对立的心态和问题，均可予以接纳，但只作为一个二元对立的模式，或外表的同时，相同的物质。 Nature includes manifold phenomena and a common substratum of the phenomena, but for its actual course and for its ultimate explanation, it requires no principle distinct from itself.性质，包括多方面的现象和共同基质的现象，但其实际的课程，并为它的最终解释，它要求没有原则，有别于本身。 In this supposition, naturalism denies the existence of a transcendent cause of the world and endeavours to give a full account of all processes by the unfolding of potencies essential to the universe under laws that are necessary and eternal.在此假设，自然否认存在一个超然的事业，世界和努力给予充分考虑所有进程的开展，效力必不可少的宇宙下的法律是必要的和永恒的。
(III) Finally, if the existence of a transcendent First Cause, or personal God, is admitted as the only satisfactory explanation of the world, Naturalism claims that the laws governing the activity and development of irrational and of rational beings are never interfered with. （三）最后，如果存在一个超越第一的原因，或个人的上帝，是承认，作为唯一令人满意的解释，世界，自然声称的法律活动和发展的非理性和理性都没有作出任何干预。 It denies the possibility, or at least the fact, of any transitory intervention of God in nature, and of any revelation and permanent supernatural order for man.它否认的可能性，或至少事实上，任何临时性干预上帝的性质，任何启示和永久的超自然为了让男子。
These three forms are not mutually exclusive; what the third denies the first and the second, a fortiori, also deny; all agree in rejecting every explanation which would have recourse to causes outside of nature.这三种形式并不是互相排斥的;什么第三否认第一次和第二次，更不用说，也否认;都同意，拒绝在每一个解释，这将诉诸原因以外的性质。 The reasons of this denial - ie, the philosophical views of nature on which it is based - and, in consequence, the extent to which explanations within nature itself are held to suffice, vary greatly and constitute essential differences between these three tendencies.的原因，这种剥夺-即，哲学的意见的性质上，它是基于-和，在后果，在何种程度上解释内部的性质本身的举行是不够的，很大的不同，构成的本质区别这三个趋势。
I. Materialistic Naturalism一，物质的自然
Materialistic Naturalism asserts that matter is the only reality, and that all the laws of the universe are reducible to mechanical laws.物质的自然声称此事是唯一的现实，和所有的法律，宇宙是约机械的法律。 What theory may be held concerning the essence of matter makes little difference here.什么理论，可举行有关的本质问题，分别不大。 Whether matter be considered as continuous or as composed of atoms distant from one another, as being exclusively extension or as also endowed with an internal principle of activity, or even as being only an aggregate of centres of energy without any real extension (see ATOMISM; DYNAMISM; MECHANISM), the attitude of Naturalism is the same.是否有此事被视为连续或作为组成的原子从一个遥远的另一项，作为专门延期或作为，也赋予了一个内部的原则，活动，或什至被认为不仅是一个总结中心的能源没有任何真正的扩展（见原子论;活力;机制） ，自然主义的态度是相同的。 It claims that all realities in the world, including the processes of consciousness from the lowest to the highest, are but manifestations of what we call matter, and obey the same necessary laws.它宣称所有的现实，在世界各地，包括进程的意识，从最低到最高，但表现形式是什么，我们呼吁此事，并服从相同的必要的法律。 While some may limit their materialistic account to nature itself, and admit the existence of a Creator of the world, or at least leave this question open, the general tendency of Materialism is towards Atheism and exclusive Naturalism.有些则可能会限制他们的物质帐户的性质本身，并承认存在着一个创作者的世界，或至少离开这个问题公开，总的趋势是唯物主义无神论的对自然的和排他。 Early Greek philosophers endeavoured to reduce nature to unity by pointing to a primordial element out of which all things were composed.早期希腊哲学家努力减少性质的团结，指向一个原始元素列，其中所有的东西组成。 Their views were, implicitly at least, Animistic or Hylozoistic rather than Materialistic, and the vague formative function attributed to the Nous, or rational principle, by Anaxagoras was but an exception to the prevailing naturalism.他们的意见，暗示至少， animistic或hylozoistic ，而非功利，和含糊不清的形成功能归因于臭氧办事处，或理性原则，由阿那克萨哥拉是一个例外，但以当时的自然。 Pure mechanism was developed by the Atomists (Democritus, Epicurus, Lucretius), and the soul itself was held to be composed of special, more subtile, atoms.纯机制是由atomists （德谟克利特，一匹苦儒， lucretius ） ，和灵魂本身就是举行组成的特别，更subtile ，原子。 In the Christian era materialism in its exclusive form is represented especially by the French school of the latter half of the eighteenth century and the German school of the latter half of the nineteenth century.在基督教时代的唯物主义在其专属的形式，是代表，尤其是由法国学校的下半年，十八世纪和德国学校的，后者十九世纪下半叶。 Since matter is the only reality, whatever takes place in the world is the result of material causes and must be explained by physical antecedents without any teleology.由于此事是唯一的现实，无论发生在世界上是由于材料的原因，必须加以解释的物理前因没有任何目的论。 Life is but a complex problem of physics and chemistry; consciousness is a property of matter; rational thought is reduced to sensation, and will to instinct.生活不过是一个复杂的问题，对物理学和化学;意识是一个财产的问题;理性思考是减少到轰动，并会以本能。 The mind is a powerless accompaniment or epiphenomenon of certain forms or groupings of matter, and, were it suppressed altogether, the whole world would still proceed in exactly the same way.心是无能为力的伴奏或伴随现象某种形式或集团的问题，以及被它完全压制，整个世界将继续进行，在完全相同的方式。 Man is a conscious automaton whose whole activity, mental as well as physiological, is determined by material antecedents.人是有意识的自动机，其整个活动，心理以及生理，取决于材料的前因。 What we call the human person is but a transitory phase in the special arrangement of material elements giving rise to special mental results; and it goes without saying that in such a system there is no room for freedom, responsibility, or personal immortality.我们所说的人不过是一个过渡阶段，在特别安排的物质要件，以致特别精神的结果;不言而喻，在这样一个系统是没有余地的自由，责任，或个人的不朽。
II.二。 Pantheism泛神论
Pantheism in its various forms asserts that God, the First Reality, World-Ground, or Absolute, is not transcendent and personal, but immanent in the world, and that the phenomena of nature are only manifestations of this one common substance.泛神论在其各种形式声称，上帝，第一现实，世界的地面，或绝对的，是不是超越和个人，但内在的，在世界上，并且该现象的性质，只是表现形式，这一个共同的实质内容。 For the Stoics, He is the immanent reason, the soul of the world, communicating everywhere activity and life.为stoics ，他是内在的原因，灵魂的世界，沟通，到处活动和生活。 According to Scotus Eriugena, "God is the essence of all things, for He alone truly is" (De divisione naturæ, III); nature includes the totality of beings and is divided into据司各脱eriugena ， “上帝的本质是一切事物，因为他独自真正是” （德divisione naturæ ，三） ;性质，包括整体与分成
uncreated and creating nature, ie, God as the origin of all things, unknowable even to Himself; uncreated和创造的性质，即上帝的作为原产地的所有的东西，不可知，甚至自己;
created and creating nature, ie, God as containing the types and exemplars of all things;创造和创造的性质，即上帝为含有的类型和范例，所有的东西;
created and not-creating nature, ie, the world of phenomena in space and time, all of which are participations of the Divine being and also theophaniœ, or manifestations of God;创造，而不是创造的性质，即，世界的现象，在空间和时间，所有这些都是参与的神的福祉和也theophaniœ ，或表现形式的上帝;
neither created nor creating nature, ie, God as the end of all things to whom all things ultimately return.既不创造，也不创造的性质，即上帝的作为结束所有的东西，谁所有的事情，最终的回报。
Giordano Bruno also professes that God and nature are identical, and that the world of phenomena is but the manifestation of the Divine substance which works in nature and animates it.布鲁诺还自称上帝和性质是相同的，和这个世界的现象，不过是表现神的物质，在工程的性质和动画。 According to Spinoza, God is the one substance which unfolds itself through attributes, two of which, extension and thought, are known to us.根据斯宾诺莎，上帝是一个物质，当下本身通过属性，其中两个，扩建和思想，是我们所知的。 These attributes manifest themselves through a number of modes which are the finite determinations of the infinite substance.这些属性体现出来，通过了若干模式，这是有限的测定无限的实质内容。 As absolute substance, God is natura naturans; as manifesting himself through the various modes of phenomena, he is natura naturata.作为绝对的实质，上帝是自然naturans ;作为体现自己，通过各种模式的现象，他是自然naturata 。 To-day Monism reproduces essentially the same theories. -天转载了一元基本上是相同的理论。 Mind is not reduced to a property, or epiphenomenon, of matter, but both matter and mind are like parallels; they proceed together as phenomena or aspects of the same ultimate reality.考虑到是不是减少到财产，或伴随现象，对此事，但双方的问题和心态是一样的平行线;他们进行共同的现象或问题，同时最终的现实。 What is this reality?这是什么现实呢？ By some, explicitly or implicitly, it is rather conceived as material, and we fall back into Materialism; by others it is claimed to be nearer to mind than to matter, and hence result various idealistic systems and tendencies; by others, finally, it is declared to be strictly unknown and unknowable, and thus Monistic Naturalism comes into close contact with Agnosticism.一些，明示或暗示，这是构思，而不是作为素材，和我们依傍到唯物主义;他人，这是自称为接近心目中比问题，因此导致的各种系统和理想化的倾向;他人，最后，它是被宣布为严格未知和不可知，从而monistic自然生效密切联系，与不可知论。
Whatever it may be ultimately, nature is substantially one; it requires nothing outside of itself, but finds within itself its adequate explanation.无论它可能最终，自然是大大一;它需要什么以外的本身，而是发现其本身有足够的解释。 Either the human mind is incapable of any knowledge bearing on the question of origins, or this question itself is meaningless, since both nature and its processes of development are eternal.无论是人的头脑是无能的任何知识，同时对问题的起源，或这个问题本身是没有意义的，因为两者的性质和它的发展进程是永恒的。 The simultaneous or successive changes which occur in the world result necessarily from the essential laws of nature, for nature is infinitely rich in potencies whose progressive actualization constitutes the endless process of inorganic, organic, and mental evolution.同时或连续发生的变化，在世界上的结果，必然从本质自然规律，大自然是无限丰富的效力，其进步的现实构成了无休止的过程中无机，有机，和心理的演变。 The evolution and differentiation of the one substance according to its own laws and without the guiding agency of a transcendent intelligence is one of the basic assumptions of Monistic and Agnostic Naturalism.演变和分化的一个物质，根据自己的法律和指导机构，一个超然的情报是一个基本的假设monistic和不可知论自然。 Nor is it possible to see how this form of Naturalism can consistently escape the consequences of Materialistic Naturalism.也不是可能的，看看如何这种形式的自然可以始终逃脱的后果，自然物质。 The supernatural is impossible; at no stage can there be any freedom or responsibility; man is but a special manifestation or mode of the common substance, including in himself the twofold aspect of matter and consciousness.超自然是不可能的;没有阶段，不可能有任何自由或责任;男子不过是一个特殊表现形式或模式，共同的实质内容，包括在自己的双重方面的问题和自觉性。 Moreover, since God, or rather "the divine", as some say, is to be found in nature, with which it is identified, religion can only be reduced to certain feelings of admiration, awe, reverence, fear, etc., caused in man by the consideration of nature its laws beauties, energies, and mysteries.此外，由于上帝，或者更确切地说， “神” ，正如有些人说，是要发现在性质上，同它确定的，宗教只能减少到一定的感情，钦佩，敬畏，崇敬，恐惧等，所造成的在男子所审议的性质，其法律美人，精力，和之谜。 Thus, among the feelings belonging to "natural religion", Haeckel mentions "the astonishment with which we gaze upon the starry heavens and the microscopic life in a drop of water, the awe with which we trace the marvellous working of energy in the motion of matter, the reverence with which we grasp the universal dominance of the law of substance throughout the universe" ("Die Welträthsel", Bonn, 1899, V, xviii, 396-97; tr. McCabe, New York, 1900, 344).因此，其中的感情，属于“自然宗教” ，海克尔提到“震惊与我们的目光后，天上的星空和微观的生活一滴水，敬畏与我们追寻奇妙的工作在能源议案此事，崇敬，使我们掌握世界的主导权，法律的实质内容在整个宇宙“ （ ”死welträthsel “ ，波恩， 1899年，五，十八， 396-97 ;的TR 。麦凯，纽约， 1900 ， 344 ） 。
III.三。 Transcendent First Cause of the Universe超越第一事业的宇宙
For those who admit the existence of a transcendent First Cause of the universe, naturalism consists essentially in an undue limitation of God's activity in the world.对于那些谁承认存在一种超越第一的原因，宇宙，自然构成，基本上是在不适当的限制上帝的活动在世界上。 God is only Creator, not Providence; He cannot, or may not, interfere with the natural course of events, or He never did so, or, at least, the fact of His ever doing so cannot be established.上帝是唯一的创造者，而不是普罗维登斯;他不能，或未必，干预自然的活动，或他从来没有这样做，或者，至少，事实上，他以往任何时候都这样做，不能成立。 Even if the soul of man is regarded as spiritual and immortal, and if, among human activities, some are exempted from the determinism of physical agents and recognized to be free, all this is within nature, which includes the laws governing spirits as well as those governing matter.即使灵魂，人是被视为精神和不朽的，如果，人与人之间的活动，有些则免受宿命论的物理代理人和公认是免费的，所有这是性质，其中包括法律的精神，以及那些执政的问题。 But these laws are sufficient to account for everything that happens in the world of matter or of mind.但这些法律已足以帐户的一切发生在世界上的事情或心态。 This form of naturalism stands in close relation with Rationalism and Deism.这种形式的自然主义立场，在密切的关系，与理性主义和自然神论。 Once established by God, the order of nature is unchangeable, and man is endowed by nature with all that is required even for his religious and moral development.一旦成立，由上帝，秩序的性质是不可改变的，人是大自然赋予的一切需要，甚至为他的宗教和道德发展。 The consequences are clear: miracles, that is, effects produced by God himself and transcending the forces of nature, must be rejected.后果是明确的：创造奇迹的，就是影响所产生的子民，神要亲自与超越自然的力量，必须予以拒绝。 Prophecies and so-called miraculous events either are explainable by the known, or hitherto unknown, laws of nature or, if they are not thus explainable, their happening itself must be denied, and the belief in their reality attributed to faulty observation.谶和所谓的奇迹般的事件，要么是可以解释的，由已知的，或前所未有的，法律的性质，或者，如果他们是不会因此而解释，他们发生的事情本身必须否认，并认为在其现实原因是错误的观察。 Since, for religious and moral, as well as for scientific truths, human reason is the only source of knowledge, the fact of a Divine Revelation is rejected, and the contents of such supposed revelation can be accepted only in so far as they are rational; to believe in mysteries is absurd.因为，宗教和道德，以及为科学真理，人类理性是唯一的知识来源，事实上，神的启示是拒绝，内容等假定的启示是可以接受的，只有在迄今，因为他们都是具有理性的;相信在的奥秘，是荒谬的。 Having no supernatural destiny, man needs no supernatural means - neither sanctifying grace as a permanent principle to give his actions a supernatural value nor actual grace to enlighten his mind and strengthen his will.没有任何超自然的命运，男人需要任何超自然的手段-既不s anctifying的宽限期，作为一个常设的原则，给予他的行动一超自然的价值，也没有实际的宽限期，以启发他心中，并加强他的意愿。 The Fall of Man, the mysteries of the incarnation and the Redemption, with their implications and consequences, can find no place in a Naturalistic creed.秋天的男子，奥秘的化身和赎回，其影响和后果，可以找到没有发生在一个自然的信条。 Prayers and sacraments have only natural results explainable on psychological grounds by the confidence with which they inspire those who use them.祈祷和圣礼只有自然的结果可以解释的理由，对心理所的信心，与他们激发那些谁使用它们。 If man must have a religion at all, it is only that which his reason dictates.如果男子必须有一个在所有宗教，它只不过是其中的原因，他决定。 Naturalism is directly opposed to the Christian Religion.自然是直接反对基督教。 But even within the fold of Christianity, among those who admit a Divine Revelation and a supernatural order, several naturalistic tendencies are found.但即使在基督教倍，其中包括那些谁承认神的启示和超自然的秩序，几个自然的倾向，被发现。 Such are those of the Pelagians and Semipelagians, who minimize the necessity and functions of Divine grace; of Baius, who asserts that the elevation of man was an exigency of his nature; of many sects, especially among Liberal Protestants, who fall into more or Less radical Rationalism; and of others who endeavour to restrict within too narrow limits the divine agency in the universe.这样的，是那些该pelagians和semipelagians ，谁最大限度地减少的必要性和职能神圣的恩典; baius ，谁声称海拔男子被紧急需要他的性质;许多教派之间，特别是自由新教徒，谁陷入或更多那么激进理性和别人的谁的努力，以限制过窄，限制了神圣的机构，在宇宙中。
IV.四。 General Considerations一般考虑因素
From the fundamental principles of Naturalism are derived some important consequences in æsthetical, political, and ethical sciences.从基本原则，自然推导出一些重要的后果，在æsthetical ，政治和道德科学。 In æsthetics Naturalism rests on the assumption that art must imitate nature without any idealization, and without any regard for the laws of morality.在æsthetics自然在于对假设的艺术，必须模仿的性质，没有任何理想化，并没有任何方面的法律，道德。 Social and political Naturalism teaches that "the best interests of public society and civil progress require that in the constitution and government of human society no more attention should be given to religion than if there were no religion at all, or at least that no distinction should be made between true and false religion" (Pius IX, Encycl., "Quanta cura", 8 Dec., 1864).社会和政治的自然教“的最佳利益，社会公共和民事方面的进展，要求在宪法和政府对人类社会没有更多的关注应考虑到宗教比，如果有任何宗教在所有，或至少没有区别，应之间作出真正的和虚假的宗教“ （碧岳九， encycl ， ”广cura “ ， 1864年12月8日） 。 Leo XIII lays it down that "the integral profession of the Catholic Faith is in no way consistent with naturalistic and rationalistic opinions, the sum and the substance of which is to do away altogether with Christian institutions, and; disregarding the rights of God, to attribute to man the supreme authority in society" (Encycl., "Immortale Dei", 1 Nov., 1885).利奥十三奠定了下来，说： “积分界的天主教信仰，是没有出路的一贯与自然和理性的意见，总结和实质是要取消完全与基督教机构，以及;无视上帝的权利，属性名男子的最高权威，在社会“ （ encycl. ， ” immortale dei “ ， 1885年11月1日） 。 Moreover, like individual organisms, social organisms obey fatal laws of development; all events are the necessary results of complex antecedents, and the task of the historian is to record them and to trace the laws of their sequences, which are as strict as those of sequences in the physical world.此外，像个别的有机体，社会有机体服从致命的发展规律;的所有活动是必要的结果，复杂的履历，和任务，历史学家，是他们的纪录，并追查他们的法律序列，这是为严格那些序列在物理世界。
In ethics, the vague assumption that nature is the supreme guide of human actions may be applied in many different ways.在伦理，含糊不清的假设性质，是国家的最高指导人的行动，可能适用于许多不同的方式。 Already the principle of the Stoics, formulated first by Zeno, that we must live consistently or harmoniously (to homologoumenos zen), and stated more explicitly by Cleanthes as the obligation to live in conformity with nature (to homologoumenos te physei zen) gave rise to several interpretations, some understanding nature exclusively as human nature, others chiefly as the whole universe.已经原则的stoics ，制定了首次由芝诺，我们必须始终生活或和谐（ homologoumenos禅） ，并更加明确地由里安提斯作为的义务，居住在符合性质（ homologoumenos特physei禅宗）引起了若干解释，有些了解的性质，完全是人性，其他主要是为整个宇宙。 Moreover as man has many natural tendencies, desires, and appetites, it may be asked whether it is moral to follow all indiscriminately; and when they are conflicting or mutually exclusive, so that a choice is to be made, on what ground must certain activities be given the preference over the others?此外，作为男子有许多自然的倾向，欲望，和胃口，它可能会问，是否是道德遵循所有乱;时，他们是冲突或相互排斥，使一作出选择，就什么理由必须的某些活动给予优惠超过别人呢？ Before the Stoics, the Cynics, both in theory and in practice, had based their rules of conduct on the principle that nothing natural can be morally wrong.前stoics ，批评，无论是在理论和实践上，已根据其议事规则进行对等原则的任何自然可以在道德上是错误。 Opposing customs, conventions, refinement, and culture, they endeavoured to return to the pure state of nature.反对海关，公约，细化，文化，他们努力返回到纯粹的自然状态。 Rousseau, likewise, looks upon the social organization as a necessary evil which contributes towards developing conventional standards of morality.卢梭，同样地，期待后，社会组织作为一个必要之恶，这有助于发展中国家的传统道德标准。 Man, according to him, is naturally good, but becomes depraved by education and by contact with other men.男子，据他说，当然是好的，但成为腐化，由教育和接触，与其他男子。 This same theme of the opposition of nature and culture, and the superiority of the former, is a favourite one with Tolstoi.这同一主题的反对，自然和文化，和优越性前，是一个最喜欢的一与tolstoi 。 According to Nietzsche, the current standards of virtue are against nature, and, because they favour the poor, the weak, the suffering, the miserable, by commending such feelings as charity, compassion, pity, humility, etc., they are obstacles in the way of true progress.根据尼采，现行标准，以德治国是对的性质，和，因为它们有利于穷人，弱者，痛苦，悲惨，赞扬这种感觉，作为慈善机构，同情，怜悯，谦卑等，他们的障碍的方式真正的进展。 For the progress of mankind and the development of the "Superman", it is essential to return to the primitive and natural standard of morality, which is energy activity, strength, and superiority; the most powerful are also the best.为对人类的进步和发展的“超人” ，它是必不可少的返回到原始和自然的道德标准，这是能源活动，实力和优势，最强大，也是最好的。
If ethical naturalism is considered in its relation with the three philosophical views explained above, it sometimes means only the rejection of any duties based on a Divine Revelation, and the assumption that the only source of right and wrong is human reason.如果道德的自然被认为是在其与三个哲学的意见，以上所解释的，它有时意味着只有拒绝任何职务的基础上，神的启示，以及假设的唯一来源，正确与错误的，是人类理性的。 Generally, however, it means the more radical tendency to treat moral science in the same manner as natural science.但是，总的来说，它意味着更激进的倾向，对待科学道德，在相同的方式，自然科学。 There is freedom nowhere, but absolute necessity everywhere.有自由行不通的，但绝对必要的无处不在。 All human actions, as well as physical events, are necessary results of antecedents that are themselves necessary.所有人权的行动，以及身体活动，是必要的结果，前因是自己必要的。 The moral law, with its essential distinction of right and wrong conduct, is, not an objective norm, but a mere subjective result of associations and instincts evolved from the experience of the useful and agreeable, or of the harmful and painful, consequences of certain actions.道德法律，其本质区别的正确和错误的行为，是不是一个客观的规范，但只是主观的结果，协会和本能演变的经验，有用的和同意的，或有害的和痛苦的，后果一定的行动。 It is, nevertheless, a motive that prompts to act in certain directions, but the effectiveness of which is strictly determined by the degree of its intensity in a given individual compared with the resistance it encounters on the part of antagonistic ideas.这是，不过，动机，提示行事，在某些方向，但成效，这是严格确定的程度，其强度在一个特定的个人相比，与它遇到的阻力就部分对立的想法。 Thus, the science of ethics is not normative: it does not deal with laws existing antecedently to human actions, and which these ought to obey.因此，科学的伦理是不规范：它并不涉及现行法律antecedently对人类的行动，和这些应该服从。 It is genetic, and endeavours to do for human actions what natural science does for physical phenomena, that is, to discover, through an inference from the facts of human conduct, the laws to which it happens to conform.这是遗传，并努力做到为人类的行动，什么自然科学是否为物理现象，即是发现，通过推理，从事实的人的行为，法律，因为它正好符合这个要求。
It is impossible to state in detail the attitude of the Catholic Church towards the assumptions, implications, and consequences of Naturalism.这是不可能的，国家在详细的态度，天主教教会对假设，影响，后果自然。 Naturalism is such a wide and far-reaching tendency, it touches upon so many points, its roots and ramifications extend in so many directions, that the reader must be referred to the cognate topics treated in other articles.自然是如此广泛和深远的趋势，它涉及这么多点，其根源和影响，扩大在很多的发展方向，即读者必须被转介到相同主题的待遇，其他物品。 In general it can only be said that Naturalism contradicts the most vital doctrines of the Church, which rest essentially on Supernaturalism.在一般它只能说是自然矛盾最重要的教义，教会，其余的基本上是对supernaturalism 。 The existence of a personal God and of Divine Providence, the spirituality and immortality of the soul, human freedom and responsibility, the fact of a Divine Revelation, the existence of a supernatural order for man, are so many fundamental teachings of the Church, which, while recognizing all the rights and exigencies of nature, rises higher, to the Author and Supreme Ruler of nature.存在着一个个人上帝和神圣的普罗维登斯，精神和不朽的灵魂，人类自由和责任，事实上，神的启示，存在一种超自然的秩序，为男子，有这么多的根本教义的教会，这，同时认识到的一切权利和紧急情况的性质，上升较高，给作者和最高统治者的性质。
Publication information Written by CA Dubray.出版的资料，写的十分迪布雷。 Transcribed by Douglas J. Potter.转录由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume X. Published 1911.专为圣心耶稣基督的天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
BALFOUR, The Foundations of Belief (New York, 1895); LLOYD MORGAN, Naturalism in Monist, VI (1895-96), 76; WARD, Naturalism and Agnosticism (New York, 1899); RADEMACHER, Gnade und Natur (1908); SCHAZLER, Natur und Uebernatur (Mains, 1865); SCHEEBEN, Natur und Gnade (Mainz, 1861); SCHRADER, De triplici ordine, naturali, supernaturali et prœternaturali (Vienna, 1864); BALDWIN, Diction.鲍尔弗，基础的信仰（纽约， 1895 ） ;劳埃德摩根，自然在monist ，第六章（ 1895年至1896年） ， 76 ;病房，自然主义和不可知论（纽约， 1899 ） ;拉特马赫， gnade und natur （ 1908年） ; schazler ， natur und uebernatur （水管， 1865 ） ; scheeben ， natur und gnade （美茵茨， 1861 ） ;施拉德，德triplici ordine ， naturali ， supernaturali等prœternaturali （维也纳， 1864 ） ;鲍德温，文辞。 of Philos.对philos 。 and Psychol.和心理。 (New York und London, 1901); EISLER, Worterbuch der philosophischen Begriffe. （纽约und伦敦， 1901 ） ;艾斯勒， worterbuch明镜philosophischen begriffe 。 See also GRACE, MIRACLE, etc.也见的宽限期，奇迹等。
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