Pantheism is the belief that everything is divine, that God is not separate from but totally identified with the world, and that God does not possess personality or transcendence.泛神论是相信一切都是神的，神是不分开的，但完全确定的与世界，与上帝并不具备人格或超越。
Pantheism generally can be traced to two sources.泛神论一般可以追溯到两个来源。 The first is the Vedic tradition (Hinduism), which begins with the belief that the divine principle from which everything arises is a unity and that the perception of multiplicity is illusory and unreal.首先是吠陀传统（印度教） ，开始与信念，即神圣的原则，从一切产生的是一种团结和观感是多重性的虚幻和虚幻的。 In the Vedanta, Brahman is the infinite reality behind the illusory and imperfect world of perception.在vedanta ，婆罗门是无限的现实背后的虚幻和不完美的世界的看法。 Our knowledge is imperfect because we experience subject and object as distinct.我们的知识是不完美的，因为我们的经验，主体与客体作为独特的。 When subject and object are equated, however, all distinctions are eliminated and we know Brahman.当主体与客体是等同，但是，所有的区别是消除我们知道婆罗门。
In the Western tradition the cosmology of the Stoics and, more importantly, the emanationist hierarchy of Neoplatonism tend toward pantheism. In Judeo - Christian thought the emphasis on the transcendence of God inhibits pantheism. Nevertheless, a form of pantheism is found in the thought of the medieval scholastic John Scotus Erigena, who viewed the universe as a single, all - inclusive system with various simultaneous stages.在西方传统宇宙论的stoics ，更重要的是， emanationist等级柏拉图倾向于泛神论， 在犹太-基督教思想侧重于超越上帝的抑制泛神论。不过，某种形式的泛神论被发现在该思想中世纪的学者约翰司各脱埃里杰纳，谁看宇宙作为一个单一的，所有-包容性的制度与各阶段同步。 The most important modern version of pantheism is that of Baruch Spinoza.最重要的现代版的泛神论是对baruch斯宾诺莎。 For him nature is infinite, but because the only being capable of genuine infinity is God, God must be identical, in essence, with nature.他的性质是无限的，而是因为只有能真正至无限远是上帝，上帝必须是相同的，在本质上，与自然的。 In the 18th and 19th centuries the various forms of Idealism sometimes tended toward pantheism, often in the form of a theory of cosmic evolution.在十八，十九世纪的各种形式的唯心主义，有时趋向泛神论，往往是在形式的理论，宇宙的演化。
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Bibliography
参考书目
AH Armstrong,
ed., The Cambridge History of Later Greek and Early Medieval Philosophy (1967);
EM Curley, Spinoza's Metaphysics (1969); AO Lovejoy, The Great Chain of Being
(1936); N Smart, Doctrine and Argument in Indian Philosophy
(1964).啊阿姆斯壮，教育署，剑桥的历史，后来希腊和早期中世纪哲学（ 1967年） ;预订柯利，斯宾诺莎的形而上学（ 1969年）
;敖lovejoy ，伟大的链条正在（ 1936年） ; n聪明，理论和论据，在印度哲学（ 1964年） 。
The word, coming from the Greek pan and theos, means "everything is God."一词，来自希腊的潘和theos ，是指“一切都是上帝” 。 It was coined by John Toland in 1705 to refer to philosophical systems that tend to identify God with the world.这是创造了由约翰toland在1705年指哲学体系往往以确定上帝与世界。 Such doctrines have been viewed as a mediating position between atheism and classical theism by some, while others have concluded that pantheism is really a polite form of atheism because God is identified with everything.这种理论已被视为调解的立场之间的无神论和有神论古典一些，而另一些人得出结论认为，泛神论实在是一个礼貌的形式，无神论，因为上帝是确定的一切。
Pantheism may be contrasted with biblical theism from a number of perspectives.泛神论可对比与圣经有神论从一些观点。 Pantheism either mutes or rejects the biblical teaching of the transcendence of God in favor of his radical immanence.泛神论要么静音或拒绝圣经教学的超越上帝，赞成他的激进的内在。 It is typically monistic about reality, whereas biblical theism distinguishes between God and the world.这是典型的monistic约现实，而圣经的有神论的区别上帝和世界。 Because of pantheism's tendency to identify God with nature, there is a minimizing of time, often making it illusory.因为泛神论的倾向，以确定神与自然，有一个最小的时间，往往使虚幻的。 The biblical understanding of God and the world is that God is eternal and the world finite, although God acts in time and knows what takes place in it.圣经的认识，上帝和世界是上帝是永恒的和世界的有限，虽然上帝的行为在时间和知道什么需要的地方。 In forms of pantheism where God literally encompasses the world, man is an utterly fated part of the universe which is necessarily as it is.在形式的泛神论那里上帝从字面上包含了世界上，人类是一个完全注定的一部分，宇宙是必然的，因为它是。 In such a world freedom is an illusion.在这样一个世界中的自由是一种幻想。 Biblical theism, on the other hand, holds to the freedom of man, insisting that this freedom is compatible with God's omniscience.圣经有神论，在另一方面，坚持新闻自由的男子坚持认为，这种自由是兼容的与上帝的无所不知。
It would be erroneous to conclude, however, that pantheism is a monolithic position.它将是错误的结论，不过，泛神论是一个整体的立场。 The more important forms are as follows:更重要的表格如下：
From a biblical standpoint pantheism is deficient to a greater or lesser degree on two points.从圣经的立场，泛神论是不足的一个或大或小的程度上两点。 First, pantheism generally denies the transcendence of God, advocating his radical immanence.首先，泛神论普遍否认超越的上帝，他主张激进的内在。 The Bible presents a balance.圣经提出了一种平衡。 God is active in history and in his creation, but he is not identical with it to either a lesser or a greater degree.上帝是活跃在历史上和在他的创作，但他是不相同的，与它要么较轻或更大程度。 Second, because of the tendency to identify God with the material world, there is again a lesser or greater denial of the personal character of God.第二，由于趋势，找出神与物质世界，有再次较小或更大的剥夺个人的性质上帝。 In Scripture, God not only possesses the attributes of personality, in the incarnation he takes on a body and becomes the God - man.在经文，上帝不仅具有属性的个性，在化身，他对一个机构，并成为上帝-男子。 God is pictured supremely as a person.上帝是合照supremely作为一个人。
PD
Feinberg钯芬伯格
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
CE Plumptre,
History of Pantheism; WS Urquart, Pantheism and the Value of Life; J Royce, The
Conception of God.行政长官plumptre ，历史泛神论; urquart是，泛神论和生命的价值;
j劳斯莱斯，观神。
(From Greek pan, all; theos, god). （从希腊泛，所有; theos ，上帝） 。
The view according to which God and the world are one.认为，根据上帝和世界一。 The name pantheist was introduced by John Toland (1670-1722) in his "Socinianism truly Stated" (1705), while pantheism was first used by his opponent Fay in "Defensio Religionis" (1709).名称pantheist介绍了约翰toland （ 1670年至1722年）在他的“ socinianism真正说明” （ 1705 ） ，而泛神论首次使用了由他的对手费在“ defensio religionis ” （ 1709 ） 。 Toland published his "Pantheisticon" in 1732. toland发表了他“ pantheisticon ”在1732年。 The doctrine itself goes back to the early Indian philosophy; it appears during the course of history in a great variety of forms, and it enters into or draws support from so many other systems that, as Professor Flint says ("Antitheistic Theories", 334), "there is probably no pure pantheism".该学说本身可追溯到早期的印度哲学;看来，在历史过程中在一个伟大的各种形式，它进入或提请支持，使许多其他系统，作为教授弗林特说， （ “ antitheistic理论” ， 334 ） ， “有可能是没有纯粹的泛神论” 。 Taken in the strictest sense, ie as identifying God and the world, Pantheism is simply Atheism.采取在严格意义上，即确定上帝和世界，泛神论只不过是无神论。 In any of its forms it involves Monism, but the latter is not necessarily pantheistic.在其任何形式它涉及到一元，但后者并不一定是pantheistic 。 Emanationism may easily take on a pantheistic meaning and as pointed out in the Encyclical "Pascendi dominici gregis", the same is true of the modern doctrine of immanence. emanationism可能很容易就一pantheistic的含义和指出的那样，通谕“ pascendi dominici gregis ” ，也是一样的现代主义的内涵。
VARIETIES品种
These agree in the fundamental doctrine that beneath the apparent diversity and multiplicity of things in the universe there is one only being absolutely necessary, eternal, and infinite.这些同意，在基本理论，下方明显的多样性和多重性的东西，在宇宙中有一个只有绝对必要的，永恒的，无限的。 Two questions then arise: What is the nature of this being?两个问题，然后出现：是什么性质，这是？ How are the manifold appearances to be explained?如何是多方面的外表加以解释？ The principal answers are incorporated in such different earlier systems as Brahminism, Stoicism, Neo-Platonism, and Gnosticism, and in the later systems of Scotus Eriugena and Giordano Bruno.主要的答案是注册在这种不同的早些时候系统brahminism ，生活俭朴，新柏拉图主义，诺斯替教，并在后来的系统司各脱eriugena和布鲁诺。
Spinoza's pantheism was realistic: the one being of the world had an objective character.斯宾诺莎的泛神论是现实的： 1的福祉，世界发生了一个客观的性质。 But the systems that developed during the nineteenth century went to the extreme of idealism.但系统的开发在十九世纪到极端的理想主义。 They are properly grouped under the designation of "transcendental pantheism", as their starting-point is found in Kant's critical philosophy.他们是妥善分组下，指定“先验泛神论” ，因为他们的出发点是发现在康德的批判哲学。 Kant had distinguished in knowledge the matter which comes through sensation from the outer world, and the forms, which are purely subjective and yet are the more important factors.康德曾在杰出的知识此事，其中包括通过轰动从外部世界，和形式，这纯粹是主观的，但是更重要的因素。 Furthermore, he had declared that we know the appearances (phenomena) of things but not the things-in-themselves (noumena).此外，他曾宣称，我们都知道，外表（的现象）的东西，但不是东西，在自己（本体） 。 And he had made the ideas of the soul, the world, and God merely immanent, so that any attempt to demonstrate their objective value must end in contradiction.和他已作出的思想灵魂，面向世界，与神只的内在，使任何企图显示他们的价值目标，必须在年底的矛盾。 This subjectivism paved the way for the pantheistic theories of Fichte, Schelling, and Hegel.这是主观主义铺平了道路，为pantheistic理论费希特，谢林，黑格尔。
Fichte set back into the mind all the elements of knowledge, ie matter as well as form; phenomena and indeed the whole of reality are products of the thinking Ego-not the individual mind but the absolute or universal self-consciousness.费希特设置回复到心目中的所有要素的知识，即此事，以及形式;现象，乃至整个现实的是产品的思想，自我不是个别介意，但绝对的或普遍的自我意识。 Through the three-fold process of thesis, antithesis, and synthesis, the Ego posits the non-Ego not only theoretically but also for practical purposes, ie for effort and struggle which are necessary in order to attain the highest good.通过3倍的过程中的论文，对偶，合成，自我posits非自我，不仅在理论上而且也为实际目的，即努力和斗争，这是必要的，以便达到最高的好。 In the same way the Ego, free in itself, posits other free agents by whose existence its own freedom is limited.在同样的方式自我，免费在本身， posits其他免费的经纪人，其存在自己的自由是有限的。 Hence the law of right and all morality; but hence also the Divine being.因此，法的权利和所有道德;但因此也神。 The living, active moral order of the world, says Fichte, is itself God, we need no other God, and can conceive of no other.生活，积极的道德秩序的世界，说费希特，本身就是上帝，我们需要没有其他神，并且可以设想没有其他。 The idea of God as a distinct substance is impossible and contradictory.的思想，上帝作为一个独特的物质是不可能的和自相矛盾的。 Such, at any rate, is the earlier form of his doctrine, though in his later theorizing he emphasizes more and more the concepts of the Absolute as embracing all individuals within itself.例如，在任何率，是较早的形式，他的学说，虽然在他后来的理论，他强调，越来越多的概念，绝对作为概括性的所有个人本身。
According to Schelling, the Absolute is the "identity of all differences"-object and subject, nature and mind, the real order and the ideal; and the knowledge of this identity is obtained by an intellectual intuition which, abstracting from every individual thinker and every possible object of thought, contemplates the absolute reason.据谢林，绝对是“的身份，所有的分歧”对象和议题，性质和心目中，真正的秩序和理想;和知识，这个身份是得到了一个知识分子的良知，文摘，从每一个人的思想家和千方百计对象的思想，考虑作出的绝对理由。 Out of this original unity all things evolve in opposite directions: nature as the negative pole, mind or spirit as the positive pole of a vast magnet, the universe.出于这一原团结一切事物的发展在相反的方向：性质的负面极点，心或精神的积极极广阔的磁铁，宇宙。 Within this totality each thing, like the particle of a magnet, has its nature or form determined according as it manifests subjectivity or objectivity in greater degree.在这个整体的每一件事，像粒子的磁铁，有其性质或形式确定根据，因为它体现了主观或客观在更大程度。 History is but the gradual self-revelation of the Absolute; when its final period will come to pass we know not; but when it does come, then God will be.历史不过是渐进的自我启示的绝对;时，其最后一期会来通过我们不知道;但是，当它来，然后上帝会。
The system of Hegel has been called "logical pantheism", as it is constructed on the "dialectical" method; and "panlogismus", since it describes the entire world-process as the evolution of the Idea.该系统黑格尔被称为“逻辑泛神论” ，因为它是建于“辩证”方法;和“ panlogismus ” ，因为它描述了整个世界的过程，作为演变的想法。 Starting from the most abstract of notions, ie pure being, the Absolute developes first the various categories; then it externalizes itself, and Nature is the result; finally it returns upon itself, regains unity and self-consciousness, becomes the individual spirit of man.从最抽象的概念，即纯粹的，绝对首次研制的各类;便externalizes本身，与自然的结果是，最后它会返回后，本身，恢复团结和自我意识，成为个人的精神男子。 The Absolute, therefore, is Mind; but it attains its fulness only by a process of evolution or "becoming", the stages of which form the history of the universe.绝对的，因此，这是考虑到，但它达到了它的fulness只由一个演变过程或“成为”阶段，形成的历史，宇宙。
These idealistic constructions were followed by a reaction due largely to the development of the natural sciences.这些理想的建设之后的一种反应，主要原因是发展自然科学。 But these in turn offer, apparently, new support to the central positions of pantheism, or at any rate they point, it is claimed, to that very unity and that gradual unfolding which pantheism has all along asserted.但是，这些反过来又提供，显然，新的支持，中央的立场，泛神论，或在任何率，他们指出，这是声称，这一非常团结，并逐步开展，其中泛神论一直以来都断言。 The principle of the conservation of energy through ceaseless transformations, and the doctrine of evolution applied to all things and all phenomena, are readily interpreted by the pantheist in favour of his own system.的原则，该节约能源，通过不懈的转变，和学说的演变，适用于所有的东西和所有的现象，很容易解释，由pantheist赞成，他自己的制度。 Even where the ultimate reality is said to be unknowable as in Herbert Spencer's "Synthetic Philosophy", it is still one and the same being that manifests itself alike in evolving matter and in the consciousness that evolves out of lower material forms.即使最终的现实是，说是不可知，因为在赫伯特斯宾塞的“综合哲学” ，仍是同一个被认为体现了本身都在不断变化的问题，并在意识演变出较低的物质形式。 Nor is it surprising that some writers should see in pantheism the final outcome of all speculation and the definitive expression which the human mind has found for the totality of things.也不是不足为奇的一些作家，应该看到在泛神论的最后结果，所有的猜测和明确的表达，这人的头脑已发现的全部东西。
This statement, in fact, may well serve as a summary of the pantheistic doctrine:这句话，事实上，很可能充当总结了pantheistic学说：
Reality is a unitary being; individual things have no absolute independence- they have existence in the All-One, the ens realissimum et et perfectissimum of which they are the more or less independent members;现实情况是，一个单一的;个别的东西，有没有绝对的独立，他们的存在，在所有一，登记护士realissimum等perfectissimum等，其中，他们是更多或更少独立的成员;
The All-One manifests itself to us, so far as it has any manifestations, in the two sides of reality-nature and history;所有一，体现了本身对我们来说，到目前为止，因为它有任何表现，在双方的现实和历史的性质;
The universal interaction that goes on in the physical world is the showing forth of the inner æsthetic teleological necessity with which the All-One unfolds his essential being in a multitude of harmonious modifications, a cosmos of concrete ideas (monads, entelechies).世界互动的推移，在物理世界是显示出来的党内æsthetic teleological的必要性与各一展开，他必需是在众多的和谐修改，宇宙的具体想法（ monads ， entelechies ） 。 This internal necessity is at the same time absolute freedom or self-realization.这个内部的必要性，是在同一时间，绝对的自由或自我实现。
CATHOLIC DOCTRINE天主教教义
The Church has repeatedly condemned the errors of pantheism.教会一再谴责的错误泛神论。 Among the propositions censured in the Syllabus of Pius IX is that which declares: "There is no supreme, all-wise and all-provident Divine Being distinct from the universe; God is one with nature and therefore subject to change; He becomes God in man and the world; all things are God and have His substance; God is identical with the world, spirit with matter, necessity with freedom, truth with falsity, good with evil, justice with injustice" (Denzinger-Bannwart, "Ench.", 1701).其中主张，谴责在教学大纲碧岳九是，其中宣布： “有没有最高权力机构，所有的智慧和全部的规定，神正在有别于宇宙;上帝是一个与性质，因此，如有改变，他成为上帝在男子和世界;所有的东西，是上帝和他的物质;上帝是相同的与世界，精神与物质性，必要性与自由，真理与虚假的，良好的与邪恶，正义与非正义“ （登青格- bannwart ， ” ench “ 。 ， 1701 ） 。 And the Vatican Council anathematizes those who assert that the substance or essence of God and of all things is one and the same, or that all things evolve from God's essence (ibid., 1803 sqq.).和梵蒂冈会anathematizes那些谁断言的实质或本质，上帝和所有的东西，是同一个，或所有的东西，演变，从上帝的本质（同上， 1803 sqq ） 。
CRITICISM批评
To our perception the world presents a multitude of beings each of which has qualities activities, and existence of its own, each is an individual thing.我们的看法，介绍了世界上众多的人各自有素质的活动，并存在其自身的，每一个是个人的事。 Radical differences mark off living things from those that are lifeless; the conscious from the unconscious human thought and volition from the activities of lower animals.激进的分歧，马克小康生活的东西，那些有生命的;自觉从昏迷人类思想和意志，从活动较低的动物。 And among human beings each personality appears as a self, which cannot by any effort become completely one with other selves.和人与人之间的每一个人格出现作为一种自我，不能由任何努力成为一个完全与其他守土有责。 On the other hand, any adequate account of the world other than downright materialism includes the concept of some original Being which, whether it be called First Cause, or Absolute, or God, is in its nature and existence really distinct from the world.在另一方面，任何充分考虑到世界上其他比彻头彻尾的唯物论，包括概念，一些原来的正，无论是所谓的第一原因，或绝对的，或上帝，是在其性质和存在，真的有别于世界。 Only such a Being can satisfy the demands of human thought, either as the source of the moral order or as the object of religious worship.只有这样的正能满足要求，人的思维，无论是作为来源，道德秩序或作为对象的宗教崇拜。 If, then, pantheism not only merges the separate existences of the world in one existence, but also identifies this one with the Divine Being, some cogent reason or motive must be alleged in justification of such a procedure.如果，那么，泛神论，不仅合并单独存在的世界在一存在，但还确定了这一次与神，一些有说服力的理由或动机，必须在指称的理由，这样的程序。 Pantheists indeed bring forward various arguments in support of their several positions, and in reply to criticism aimed at the details of their system; but what lies back of their reasoning and what has prompted the construction of all pantheistic theories, both old and new, is the craving for unity. pantheists确实带来提出各种论据来支持他们的几个阵地，并在答复批评，着眼于细节，他们的系统，但什么是回到他们的推理是什么促使建设的所有pantheistic理论，无论是旧的和新的，是该渴求团结。 The mind, they insist, cannot accept dualism or pluralism as the final account of reality.头脑，他们坚持，是不能接受的二元或多元化作为决算的现实。 By an irresistible tendency, it seeks to substitute for the apparent multiplicity and diversity of things a unitary ground or source, and, once this is determined, to explain all things as somehow derived though not really separated from it.由一个不可阻挡的趋势，它旨在取代明显的多重性和多样性的东西，一个单一的地面或来源，并，一旦这是决心，来解释一切事物作为某种所得的，虽然没有真正脱离它。
That such is in fact the ideal of many philosophers cannot be denied; nor is it needful to challenge the statement that reason does aim at unification on some basis or other.这种实际上是在理想的许多哲学家不能否认的，也不是需要的挑战声明的原因是否着眼于统一，对一些基础或其他。 But this very aim and all endeavours in view of it must likewise be kept within reasonable bounds: a theoretical unity obtained at too great a sacrifice is no unity at all, but merely an abstraction that quickly falls to pieces.不过，这非常的宗旨和所有的努力鉴于它必须同样保持在合理范围内：一个理论的团结得到太大的牺牲是没有统一所有，而只是一个抽象的迅速下降至件。 Hence for an estimate of pantheism two questions must be considered:因此，为估计泛神论两个问题必须加以考虑：
at what cost does it identify God and the world; and什么成本是否确定上帝和世界;
is the identification really accomplished or only attempted?是查明真的完成或只企图？
The answer to the first is furnished by a review of the leading concepts which enter into the pantheistic system.答案首先是提供了一个检讨的领导观念，进入pantheistic制度。
God上帝
It has often been claimed that pantheism by teaching us to see God in everything gives us an exalted idea of His wisdom, goodness, and power, while it imparts to the visible world a deeper meaning.人们经常声称泛神论由教学我们看到上帝的一切给了我们一个崇高的理念，他的智慧，善，和权力，而它imparts以有形世界更深的含义。 In point of fact, however, it makes void the attributes which belong essentially to the Divine nature For the pantheist God is not a personal Being.在点，不过，事实上，它使无效的属性，属于基本上是神圣的性质为pantheist上帝是不是个人。 He is not an intelligent Cause of the world, designing, creating and governing it in accordance with the free determination of His wisdom.他是不是一个智能的事业，世界，设计，制造和执政，它在按照与自由的决心，他的智慧。 If consciousness is ascribed to Him as the one Substance, extension is also said to be His attribute (Spinoza), or He attains to self-consciousness only through a process of evolution (Hegel).如果意识是归因于他作为一个物质，延长，也是说是他的属性（斯宾诺莎） ，或者他达到以自我意识，只有通过的演变过程（黑格尔） 。 But this very process implies that God is not from eternity perfect: He is forever changing, advancing from one degree of perfection to another, and helpless to determine in what direction the advance shall take place.但这个过程非常意味着上帝不是从永恒完美的：他是永远的变化，与时俱进，从一个完善程度到另一个，和无奈，以确定在什么方向前进的应采取的地方。 Indeed, there is no warrant for saying that He "advances" or becomes more "perfect"; at most we can say that He, or rather It, is constantly passing into other forms.事实上，有没有令他说， “进步”或变得更加“完美” ;最多我们可以说他，或者更确切地说，是不断通过其他形式。 Thus God is not only impersonal, but also changeable and finite-which is equivalent to saying that He is not God.因此，上帝不仅是人性，而且复杂多变的和有限这是等于说他是不是上帝。 It is true that some pantheists, such as Paulsen, while frankly denying the personality of God, pretend to exalt His being by asserting that He is "supra-personal."这是事实，有些pantheists ，如保尔森，而坦率地否定人格的上帝，假装要发扬他声称他是“跨个人” 。 If this means that God in Himself is infinitely beyond any idea that we can form of Him, the statement is correct; but if it means that our idea of Him is radically false and not merely inadequate, that consequently we have no right to speak of infinite intelligence and will, the statement is simply a makeshift which pantheism borrows from agnosticism Even then the term "supra-personal" is not consistently applied to what Paulsen calls the All-One; for this, if at all related to personality, should be described as infra-personal.如果这意味着，上帝在自己的是无限超越任何的想法，我们可以形式，他说，声明是正确的;但如果这意味着我们的想法，他是彻底的虚假和不只是不足，因此，我们有没有发言权的无限的智慧和意愿，声明，简直是临时凑合，其中借用泛神论从不可知论即使在当时而言， “跨个人”是不是始终适用于什么保尔森呼吁全一;为此，如果在所有相关的个性，应形容为红外线个人。
Once the Divine personality is removed, it is evidently a misnomer to speak of God as just or holy, or in any sense a moral Being.一旦神的人格是拆掉，它显然是用词不当发言上帝的作为只是或圣洁的，或在任何意义上的道德。 Since God, in the pantheistic view, acts out of sheer necessity--that is, cannot act otherwise--His action is no more good than it is evil.自上帝，在pantheistic认为，行为失控，纯属的必要性-即是，不能采取行动，否则-他的行动是没有更多的好，比它是邪恶的。 To say, with Fichte, that God is the moral order, is an open contradiction; no such order exists where nothing is free, nor could God, a non-moral Being, have established a moral order either for Himself or for other beings.也就是说，与费希特，即上帝是道德秩序，是一个开放性的矛盾;没有这种秩序的存在，那里没有什么是免费的，也不可能上帝，一个非道德目前，已成立了一个道德秩序不是为自己或为其他。 If, on the other hand, it be maintained that the moral order does exist, that it is postulated by our human judgments, the plight of pantheism is no better; for in that case all the actions of men, their crimes as well as their good deeds, must be imputed to God.如果，在另一方面，它坚持认为，道德秩序确实存在，这是假设我们人类的判断，困境泛神论是没有更好的;为在这种情况下的所有行动的男人，他们的罪行，以及他们好人好事，必须归于上帝。 Thus the Divine Being not only loses the attribute of absolute holiness, but even falls below the level of those men in whom moral goodness triumphs over evil.因此，神的不只是失去的属性绝对成圣，但即使是低于水平，这些男子在人的道德善良战胜邪恶。
Man男人
No such claim, however, can be made in behalf of the moral order by a consistent pantheist.没有这样的要求，不过，可以作出在代表的道德秩序的一贯pantheist 。 For him, human personality is a mere illusion: what we call the individual man is only one of the countless fragments that make up the Divine Being; and since the All is impersonal no single part of it can validly claim personality.对他来说，人的个性，只是一个幻想：我们所谓的个人男子，只是其中一个无数碎片弥补神;以来，所有的人性是没有任何单一的一部分，它可以有效索赔的个性。 Futhermore, since each human action is inevitably determined, the consciousness of freedom is simply another illusion, due, as Spinoza says, to our ignorance of the causes that compel us to act.此外，由于每个人的行动是无可避免的决心，意识的自由，只不过是另一种错觉，因为，正如斯宾诺莎说，我们的无知的原因，迫使我们采取行动。 Hence our ideas of what "ought to be" are purely subjective, and our concept of a moral order, with its distinctions of right and wrong, has no foundation in reality.因此，我们的想法是什么“应以”纯粹是主观的，和我们的概念，一个道德秩序，其区别正确与错误的，没有现实基础。 The so-called "dictates of conscience" are doubtless interesting phenomena of mind which the psychologist may investigate and explain, but they have no binding force whatever; they are just as illusory as the ideas of virtue and duty, of injustice to the fellow-man and of sin against God.这个所谓的“支配的良心”毫无疑问，有趣的现象的心态，这可能心理学家调查和解释，但他们没有约束力，无论他们是一样的虚幻作为思想道德和责任，不公正向同胞男子和单仲偕对上帝。 But again, since these dictates, like all our ideas, are produced in us by God, it follows that He is the source of our illusions regarding morality-a consequence which certainly does not enhance His holiness or His knowledge.但同样地，因为这些决定了，像我们所有的观念，是产生在我们的上帝，它如下，他是我们的来源，幻想就道德的后果，这当然不加强教皇或他的知识。
It is not, however, clear that the term illusion is justified; for this supposes a distinction between truth and error-a distinction which has no meaning for the genuine pantheist; all our judgments being the utterance of the One that thinks in us, it is impossible to discriminate the true from the false.这是没有，不过，明确表示，长远的幻想，是合理的;这是支撑之间的区别真理和错误的区分已毫无意义，为真正的pantheist ;所有我们的判断，作为话语的一种认为，在我们来说，这是不可能的歧视，真正从虚假的。 He who rejects pantheism is no further from the truth than he who defends it; each but expresses a thought of the Absolute whose large tolerance harbours all contradictions.他谁拒绝泛神论是没有进一步从真相，谁比他辩护;每个但表达了思想的绝对的大型海港容忍各种矛盾。 Logically, too, it would follow that no heed should be taken as to veracity of statement, since all statements are equally warranted.在逻辑上，也将跟进，没有注意，应采取以声明的真实性，因为所有报表都同样需要。 The pantheist who is careful to speak in accordance with his thought simply refrains from putting his philosophy into practice.该pantheist谁是谨慎地发言，根据他的思想，根本不敢把他的哲学思想付诸实践。 But it is none the less significant that Spinoza's chief work was his "Ethics", and that, according to one modern view, ethics has only to describe what men do, not to prescribe what they ought to do.但它是没有少重要的是，斯宾诺莎的行政工作是他的“伦理” ，并指出，根据一现代观点，道德只来形容男人做什么，而不是处方是什么，他们应该做的。
Religion宗教
In forming its conception of God, pantheism eliminates every characteristic that religion presupposes.在其形成的概念，上帝，泛神论消除每一个宗教的特点，假定。 An impersonal being, whatever attributes it may have, cannot be an object of worship. 1人性，无论属性，它可能有，不能成为一个崇拜的对象。 An infinite substance or a self-evolving energy may excite fear but it repels faith and love.无限物质，或一种自我不断发展的能源可能激发的恐惧，但它排斥的信仰和爱。 Even the beneficent forms of its manifestation call forth no gratitude, since these result from it by a rigorous necessity.甚至有益形式的表现，其提出的要求没有感谢，因为这些结果从它的严格的必要性。 For the same reason, prayer of any sort is useless, atonement is vain and merit impossible.出于同样的原因，祈祷任何种类的是没用的，赎罪是徒劳的和值得不可能的。 The supernatural of course disappears entirely when God and the world are identified.超自然当然完全消失时，上帝和世界的发现。
Recent advocates of pantheism have sought to obviate these difficulties and to show that, apart from particular dogmas, the religious life and spirit are safeguarded in their theory.最近主张泛神论寻求以避免这些困难，并表明，除了特别是教条，宗教生活和精神，保障在他们的理论。 But in this attempt they divest religion of its essentials, reducing it to mere feeling.但在这方面的尝试，他们出售的宗教，其要素，减少它仅仅是感觉。 Not action, they allege, but humility and trustfulness constitute religion.没有行动，他们声称，但谦逊和trustfulness构成宗教。 This, however is an arbitrary procedure; by the same method it could be shown that religion is nothing more than existing or breathing.这一点，不过是一个任意程序;由同样的方法，它可以表明，宗教无非是比现有的或呼吸。 The pantheist quite overlooks the fact that religion means obedience to Divine law; and of this obedience there can be no question in a system which denies the freedom of man's will.该pantheist相当忽略了一个事实，宗教的手段服从神法;和服从，这不能有任何的问题，在一个系统中否认自由人的意志。 According to pantheism there is just as little "rational service" in the so-called religious life as there is in the behaviour of any physical agent.据泛神论有正如有点“理性的服务”在所谓的宗教生活，因此，在行为的任何有形的代理人。 And if men still distinguish between actions that are religious and those that are not, the distinction is but another illusion.如果男子仍然区分的行动，是宗教和那些没有，区别不过是另一种错觉。
Immortality永生
Belief in a future life is not only an incentive to effort and a source of encouragement; for the Christian at least it implies a sanction of Divine law, a prospect of retribution.相信在未来的生活，不仅是鼓励的努力和来源，鼓励;对于基督徒，至少它意味着制裁，神圣的法律，前景报应。 But this sanction is of no meaning or efficacy unless the soul survive as an individual.但这种制裁是没有意义或疗效，除非生存的灵魂，作为个人。 If, as pantheism teaches, immortality is absorption into the being of God, it can matter little what sort of life one leads here.如果，作为泛神论任教，不死是吸收到正在上帝的，它可以小的事是什么样的生活，一个领导在这里。 There is no ground for discriminating between the lot of the righteous and that of the wicked, when all,alike are merged in the Absolute.有没有理由歧视之间的很多正义和邪恶的，当一切，都合并在绝对。 And if by some further process of evolution such a discrimination should come to pass, it can signify nothing, either as reward or as punishment, once personal consciousness has ceased.如果一些进一步的演变过程这样的歧视，应该来通过，它可以意味着什么，无论是作为奖赏或惩罚，一旦个人意识已经停止。 That perfect union with God which pantheism seems to promise, is no powerful inspiration to right living when one considers how far from holy must be a God who continually takes up into Himself the worst of humanity along with the best--if indeed one may continue to think in terms that involve a distinction between evil and good.完美联盟与上帝，这似乎是泛神论的承诺，是没有强大的灵感的生活的权利，当人们考虑如何远离神圣的，必须是上帝谁不断占用到自己最坏的，随着人类最好的-如果的确是一个可以继续认为在条款涉及区分邪恶和良好的。
It is therefore quite plain that in endeavouring to unify all things, pantheism sacrifices too much.因此，这是相当清楚表明，在努力统一所有的东西，泛神论的牺牲太多。 If God, freedom, morality and religion must all be reduced to the One and its inevitable processes, there arises the question whether the craving for unity may not be the source of illusions more fatal than any of those which pantheism claims to dispel.如果上帝，自由，道德和宗教，都必须降低到1和其不可避免的过程，有出现问题，是否渴求团结未必来源的幻想，更致命的，比任何那些泛神论索赔，以消除。 But in fact no such unification is attained.但事实上，没有这样的统一是实现。 The pantheist uses his power of abstraction to set aside all differences, and then declares that the differences are not really there.该pantheist利用他的权力，抽象到预留的所有分歧，然后宣称的分歧并非真的有。 Yet even for him they seem to be there, and so from the very outset he is dealing with appearance and reality; and these two he never fuses into one.然而，即使为他，他们似乎是有，所以从一开始他是处理外观和现实;这两个他从来没有成为一个导火索。 He simply hurries on to assert that the reality is Divine and that all the apparent things are manifestations of the infinite, but he does not explain why each manifestation should be finite or why the various manifestations should be interpreted in so many different and conflicting ways by human minds, each of which is a part of one and the same God.他干脆hurries就断言，现实情况是，神和所有的东西，显然是表现无限，但他没有解释为什么每个表现应有限，或为何的各种表现形式应解释为在这么多不同的和相互冲突的途径人类的头脑，其中每一个组成部分是同一个神。 He makes the Absolute pass onward from unconsciousness to consciousness but does not show why there should be these two stages in evolution, or why evolution, which certainly means becoming "other", should take place at all.他作出的绝对通过以后，从无意识意识，但并不表明为什么应该有这两个阶段的演变，或为何演变，这当然是指成为“其他” ，应在所有。
It might be noted, too, that pantheism fails to unify subject and object, and that in spite of its efforts the world of existence remains distinct from the world of thought.它可能会注意到，太，即泛神论没有统一的主体与客体，并且，尽管它的努力，世界的存在仍然是有别于世界的思路。 But such objections have little weight with the thorough-going pantheist who follows Hegel, and is willing for the sake of "unity" to declare that Being and Nothing are identical.但这种反对没有多大的重量与彻底的去pantheist谁如下黑格尔，并且愿意为“团结”申报，正在和什么是一致的。
There is nevertheless a fundamental unity which Christian philosophy has always recognized, and which has God for its centre.不过有一个基本的团结基督教哲学始终承认，并已上帝其中心的地位。 Not as the universal being, nor as the formal constituent principle of things, but as their efficient cause operating in and through each, and as the final cause for which things exist, God in a very true sense is the source of all thought and reality (see St. Thomas, "Contra Gentes", I).不能作为普遍的，也不是作为正式的制宪原则的事情，但由于其高效率的事业在经营，并通过每个，并作为最后的原因，其中的东西存在，上帝在一个非常真实的感觉是来源的所有思想和现实（见圣托马斯， “魂斗罗gentes ” ，我） 。 His omnipresence and action, far from eliminating secondary causes, preserve each in the natural order of its efficiency-physical agents under the determination of physical law and human personality in the excercise of intelligence and freedom.他无处不在和行动，到目前为止，从消除中学的原因，维护每一个在自然秩序，其效率物理代理商下的决心，物理法和人的个性，在excercise情报和自由。 the foundation of the moral order.基础的道德秩序。 The straining after unity in the pantheistic sense is without warrant, the only intelligible unity is that which God himself has established, a unity of purpose which is manifest alike in the processes of the material universe and in the free volition of man, and which moves on to its fulfilment in the union of the created spirit with the infinite Person, the author of the moral order and the object of religious worship.该紧张后，团结，在pantheistic的感觉是没有手令的，只有理解团结就是上帝自己，建立了统一的目标，这是明显的，都在过程中的物质和宇宙，在自由意志的男子，以及哪些动作就其履行在联盟创建的精神与无限的人，作者的道德秩序和对象的宗教崇拜。
Publication information Written by Edward A. Pace.出版信息的书面爱德华甲的步伐。 Transcribed by Tomas Hancil.转录由托马斯汉奇尔。 The Catholic Encyclopedia, Volume XI.天主教百科全书，货量十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2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
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