Agnosticism is the philosophical position that it is impossible to know about the nature or existence of God. The term was coined in 1869 by Thomas H Huxley from the Greek agnostos ("unknowable") to refer to his own conviction that knowledge is impossible on many matters covered by religious doctrines. 不可知论是哲学立场，认为这是不可能知道的性质或上帝存在。一词的创造于1869年由托马斯h赫胥黎从希腊agnostos （ “不可知” ）是指他自己的信念，即知识是不可能的就很多所涵盖的事项教义。 Agnosticism is therefore concerned with questions of Epistemology, the examination of human knowledge; it considers valid only knowledge that comes from ordinary and immediate experience. Agnosticism is distinct from Atheism on the one hand and Skepticism on the other. Atheists reject belief in the existence of God.不可知论因此，关注的问题，认识论，考试人类知识;它认为，只有有效的知识来自于普通的和即时的经验。 不可知论是有别于无神论就一方面和怀疑论对其他。无神论者拒绝的信念的存在上帝。 Skeptics hold the strong suspicion or probabilistic estimate that God does not exist.怀疑论者持强烈的怀疑或概率估计，上帝是不存在的。 Agnostics refuse to make such judgments.不可知论者拒绝作出这样的判断。
The agnostic position is as old as philosophy and can be traced to the pre Socratics and to the skeptics of ancient Greece.该不可知论者的立场是一样古老哲学可以追溯到前socratics ，并持怀疑态度的古希腊。 In modern times, agnosticism became prevalent during the 18th and 19th centuries, mainly because of the growing mass of scientific data that seemed to contradict the biblical position and because of the disagreement of theologians and church authorities over the use of textual and historical criticism in the interpretation of the Bible.在近代，不可知论成为普遍在18世纪和19世纪，主要是因为越来越多的群众的科学数据，这似乎违背了圣经的立场，因为意见分歧的神学家和教会当局使用的文字和历史的批评，在解释圣经。 Many of the best known philosophers have been agnostics.许多最知名的哲学家已不可知论者。 Among them are Auguste Comte, William James, Immanuel Kant, George Santayana, and Herbert Spencer.其中有奥古斯特孔德，威廉詹姆斯，康德，乔治桑塔亚那，和赫伯特斯宾塞。
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Bibliography
参考书目
RA Armstrong,
Agnosticism and Theism in the Nineteenth Century (1977); S Budd, Varieties of
Unbelief: Atheists and Agnostics in English Society,1850 - 1960 (1977); EA
Burtt, Types of Religious Philosophy (1951); J Collins, God in Modern Philosophy
(1959); TH Huxley, "Agnosticism" and "Agnosticism and Christianity," in
Collected Essays (1902); B Lightman, The Origins of Agnosticism (1987); G
Mavrodes, Belief in God (1970); D Mills, Overcoming Religion (1980); B Russell,
Why I Am Not a Christian (1957).在Ra阿姆斯特朗，不可知论和有神论在十九世纪（ 1977年） ;
s布，品种unbelief ：无神论者和不可知论者在英语社会， 1850 -1 960（ 1 977年） ;环境b urtt，类型的宗教哲学（ 1 951年）
; j柯林斯，上帝在现代哲学（ 1959年） ;次赫胥黎， “不可知论”和“不可知论和基督教， ”在所收集的论文（ 1902条） ， b lightman
，起源不可知论（ 1987年） ;克mavrodes ，违背对真主信仰的（ 1970条） ， d米尔斯，克服宗教（ 1980条） ，
b罗素，为什么我不是基督徒（ 1957年） 。
Agnosticism is a term generally used for the view that we do not know either in practice or in principle whether there is a God or not.不可知论是一个任期一般用于认为，我们也不知道，在实践中或在原则上是否有一个上帝或没有。 Although etymologically the term is applicable to any kind of skepticism, TH Huxley coined the term to signify religious skepticism.虽然etymologically的任期是适用于任何种类的怀疑，次赫胥黎创造一词意味着宗教持怀疑态度。 Huxley first used the word in 1869 at a meeting of what later became the Metaphysical Society.赫胥黎首次使用这个词于1869年在一次会议上什么样的，后来成为形而上的社会。 There are conflicting accounts of how Huxley came to use the term.有冲突的帐目，如何赫胥黎来使用这个词。 He said that he used the word as antithetical to the Gnostics of early church history.他说，他用Word作为对立的向gnostics的早期教会的历史。 Agnosticism is to be contrasted with atheism and pantheism, as well as theism and Christianity. The theist asserts God's existence, the atheist denies it, while the agnostic professes ignorance about it, the existence of God being an insoluble problem for him.不可知论是要对比与无神论和泛神论，以及有神论和基督教。 theist声称，上帝的存在，无神论者对此予以否认，而不可知论者自称无知，上帝存在是一个无法解决的问题他。 RH Hutton remembers the origin of the term as related to the reference which Paul made to the inscription on the altar to the unknown God (Acts 17:23).铑赫顿记得起源的任期有关的提述，其中保罗所作的题词上的祭坛上，向未知的神（行为17时23分） 。
Agnosticism is now used in a number of senses: (1) as the suspension of judgment on all ultimate issues, including God, free will, immortality; (2) to describe a secular attitude toward life, such as the belief that God is irrelevant to the life of modern man; (3) to express an emotionally charged anti Christian and anticlerical attitude; (4) as a term roughly synonymous with atheism.不可知论是现在使用的一些感官： （ 1 ）暂停判断，对所有最终的问题，包括上帝，自由意志，不死; （ 2 ）来形容一个世俗的人生态度，如认为上帝是无关向生活的现代人; （ 3 ）表达情绪被控反基督教和anticlerical的态度; （ 4 ）作为一个长远的大致与无神论的代名词。
While Huxley has been credited with giving the term its present popularity, there were many historical antecedents.而赫胥黎已记入与给予的任期目前的人气，有许多历史前因。 Socrates in Plato's Republic is praised by the oracle of Delphi as the wisest man in the world because he was aware of what he did know and what he did not know.苏格拉底在柏拉图的共和国誉为是由甲骨文公司的Delphi作为最明智的男子在世界上，因为他知道他的所作所为知道什么，他不知道。 By far the most important and immediate precursors of modern agnosticism were David Hume and Immanuel Kant.迄今为止，最重要的和即时的前体的现代不可知论者大卫休谟和康德。 In Hume's Enquiry Concerning Human Understanding he examines the notion of a "cause".在休谟的查询有关人权的理解，他研究的概念， “事业” 。 He argues that one cannot know the cause of anything a priori.他认为，人可以不知道什么原因，先验。 The idea of a cause arises primarily from the constant conjunction of two objects or things.的想法的原因时主要来自不断结合两个物体或事物。 Moreover, Hume rejects the possibility of belief in miracles.此外，休谟拒绝的可能性的信念，创造奇迹。
Such a belief is based upon testimony.这种信念是基于证词。 The testimony for a miracle is always counter balanced by the universal testimony to the regularity of the natural law.该证词是一个奇迹，始终是反平衡世界的证词，以规律的自然法则。 In Dialogues Concerning Natural Religion Hume thoroughly criticizes the argument from design.在对话，关于自然宗教休谟彻底批评的论点，从设计。 Two of his most important points are that the order observable in the universe may be the result of a principle inherent in matter itself rather than external to it and imposed upon it, and that the argument can never establish the moral attributes of God because of the widespread presence of evil in the world.他的两个最重要的一点是，该命令观察到在宇宙中可能是由于一个原则所固有的问题本身而不是外部给它的和强加给它，这论点不能成立的道德属性的上帝，因为该广泛存在的邪恶在世界上。
Kant was concerned with the limits of human knowledge.康德关注与人类极限的知识。 He argues that we cannot have any knowledge of things that are not possible objects of experience.他认为，我们不能有任何知识的事情是不可能的物体的经验。 Since God is not a possible object of our experience, we have no knowledge of him based upon pure reason.因为上帝是不是一个可能的对象，根据我们的经验，我们不知道他基于纯粹理性。 There may be practical reasons for believing in God, but classical theistic proofs were in principle doomed to failure.可能有实际理由相信上帝的，但古典有神论的证明人在原则上注定要失败的。
Thus, by the end of the nineteenth century there were a number of factors which contributed to the intellectual respectability of agnosticism.因此，由十九世纪末有许多因素促成的智力尊严不可知论。 The limits of human knowledge had been widely set at the limits of sense experience.人类极限的知识已广为定于界限感的经验。 Further, it was generally accepted that natural theology had failed, leading to a critical attitude toward standards of evidence and argument in religious matters.此外，人们普遍接受自然神学已经失败，导致了批判的态度对标准的证据和论据，在宗教事务。 Religious beliefs could not meet the rigorous standards applied to scientific beliefs.宗教信仰不能满足严格的标准适用于科学的信仰。 Moreover, the physical sciences seemed to be at odds with biblical history and cosmology.此外，物理科学似乎是对立的圣经历史和宇宙学。 Finally, questions were being raised about the divine government of the world.最后，问题被提出的关于神的政府的世界。 John Stuart Mill, for instance, argued that the world was poorly made and arbitrarily managed.弥尔，举例来说，有人认为世界是很差的进展和随意的管理。 The goodness of God was questioned since he was the creator of hell.善神的质疑，因为他是创作者的地狱。
In the present intellectual climate agnosticism has taken a somewhat different form in the English speaking world.在目前的智力气候不可知论已经采取了有所不同的形式，在以英语为母语的世界。 Many logical positivists and analytic philosophers have argued that the problem with theism is not one of evidence or argument, but of meaning and logical coherence.许多逻辑实证主义和分析哲学家认为，这个问题与有神论，是没有一个证据或论据，但意义和逻辑的连贯性。 If religious discourse is understood as quasi scientific statements about the nature of reality and a transcendent being, insoluble problems arise.如果宗教的话语被理解为准科学的陈述的性质，现实和超越，不溶性出现问题。 "God exists" and "God loves me" should be understood as meaningless about reality. “上帝存在”和“上帝爱我”应该被理解为毫无意义的约现实。 That is, there is nothing in sense experience that will count for or against their truth.这是，有没有任何意义的经验，这将计数赞成或反对他们的真相。
Many who reject theism and Christianity prefer to characterize themselves as agnostics rather than atheists. The perceived advantages are twofold. 许多谁反对有神论和基督教宁愿自己的特点，作为不可知论者，而不是无神论者。知觉的优势有两个方面。 First, agnosticism avoids the social stigma associated with atheism.首先，不可知论，避免了社会的耻辱与无神论。 Socially, atheism is not as respectable as agnosticism.在社会方面，无神论是不尊敬的作为，作为不可知论。 Second, agnosticism at least appears to avoid the burden of proof.第二，不可知论，至少出现，以避免举证责任。 To assert or deny anything requires a reason.断言或否认什么，需要一个理由。 The profession of ignorance, however, needs no reasons.专业的无知，不过，需要什么理由。
While there may be a certain intellectual respectability to embracing agnosticism, William James points out there is great practical danger.虽然可能有一定的智力尊严，以概括性的不可知论，威廉詹姆斯指出，有很大的实际危险。 James notes that there are some questions that are live, momentous, and forced.詹姆斯注意到，有一些问题是生活，重大，和强迫。 One must believe or disbelieve, even if the evidence is ambiguous, or risk great loss.一要相信或disbelieve ，即使证据是含糊不清，或风险很大的损失。 The question of God's existence is such a question for James.的问题，上帝的存在是这样一个问题，为詹姆斯。 For Christians, however, the evidence for God's existence and the truth of Christianity is decisively decided in God's self revelation in the Bible and the incarnation of Jesus Christ.为基督徒，但是，证据上帝的存在和真理的基督教是果断的决定，在上帝的自我启示在圣经中和的化身，耶稣基督。
PD
Feinberg钯芬伯格
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
RA Armstrong,
Agnosticism and Theism in the Nine - teenth Century; J Collins, God in Modern
Philosophy; TH Huxley, "Agnosticism" and "Agnosticism and Christianity," in
Collected Essays, V; J Pieper, Belief and Faith; R Flint,
Agnosticism.在Ra阿姆斯特朗，不可知论和有神论，在九-t eenth世纪; j柯林斯，上帝在现代哲学;次赫胥黎，
“不可知论”和“不可知论和基督教， ”在所收集的散文，五; j •皮佩尔，信仰和信念; r弗林特不可知论。
A philosophical theory of the limitations of knowledge, professing doubt of or disbelief in some or all of the powers of knowing possessed by the human mind.哲学理论的局限性，知识，自称怀疑或不相信的部分或全部的权力，明知所拥有的人的头脑。
I. EXPOSITION一，博览会
(1) The word Agnostic (Greek a, privative + gnostikós "knowing") was coined by Professor Huxley in 1869 to describe the mental attitude of one who regarded as futile all attempts to know the reality corresponding to our ultimate scientific, philosophic, and religious ideas. （ 1 ）一词，不可知论者（希腊文， privative + gnostikós “知” ）是创造教授赫胥黎于1869年来形容精神的态度，一谁被视为是徒劳的一切企图都知道的现实对应，我们最终的科学，哲学，和宗教思想。 As first employed by Huxley, the new term suggested the contrast between his own unpretentious ignorance and the vain knowledge which the Gnostics of the second and third century claimed to possess.作为第一所聘用的赫胥黎，新一届的建议之间的反差，他自己的谦逊的无知和徒劳的知识，其中gnostics的第二和第三世纪声称拥有。 This antithesis served to discredit the conclusions of natural theology, or theistic reasoning, by classing them with the idle vapourings of Gnosticism.这个对立面，服务抹黑的结论自然神学，或有神论的推理，分类与闲置vapourings的诺斯底主义。 The classification was unfair, the attempted antithesis overdrawn.分类是不公平的，企图对立面透支。 It is rather the Gnostic and the Agnostic who are the real extremists; the former extending the bounds of knowledge, and the latter narrowing them, unduly.这是相反的gnostic和不可知论者，谁是真正的极端主义分子;前扩大知识的范围，后者则缩小了他们，不适当。 Natural theology, or theism, occupies the middle ground between these extremes, and should have been disassociated both from the Gnostic position, that the mind can know everything, and from the Agnostic position, that it can know nothing concerning the truths of religion.自然神学，或有神论，占用之间的中间，这些极端的，并应已disassociated无论从gnostic的立场，即心可以知道一切，从不可知论者的立场，即它可以一无所知，关于真理的宗教。 (See GNOSTICISM.) （见诺斯替教） 。
(2) Agnosticism, as a general term in philosophy, is frequently employed to express any conscious attitude of doubt, denial, or disbelief, towards some, or even all, of man's powers of knowing or objects of knowledge. （ 2 ）不可知论，作为一个通用术语，在哲学，是经常雇用发表任何自觉的态度，毫无疑问，拒绝，或难以置信，对一些，或什至所有，人的权力，明知或物体的知识。 The meaning of the term may accordingly vary, like that of the other word "Scepticism", which it has largely replaced, from partial to complete Agnosticism; it may be our knowledge of the world, of the self, or of God, that is questioned; or it may be the knowableness of all three, and the validity of any knowledge, whether of sense or intellect, science or philosophy, history, ethics, religion.一词的含义可能因此有所不同一样，至于其他的字“怀疑” ，它已在很大程度上取代，从部分完成不可知论，它可能是我们知识的世界，自我，或上帝，这是质疑;或者它可能是knowableness所有三个，和有效性的任何知识，无论是意识，或智力，科学或哲学，历史，伦理，宗教。 The variable element in the term is the group of objects, or propositions, to which it refers; the invariable element, the attitude of learned ignorance it always implies towards the possibility of acquiring knowledge.可变元素，在任期内，是该集团的物体，或主张，因为它是指;不变的元素，态度据悉，无知，它总是意味着对的可能性，获取知识。
(3) Agnosticism, as a term of modern philosophy, is used to describe those theories of the limitations of human knowledge which deny the constitutional ability of the mind to know reality and conclude with the recognition of an intrinsically Unknowable. （ 3 ）不可知论，作为一个长远的现代哲学，是用来形容那些理论的局限性，人类的知识，否认宪法的能力，头脑要知道现实和结束与承认一个内在的不可知。 The existence of "absolute reality" is usually affirmed while, at the same time, its knowableness is denied.存在的“绝对现实”通常是肯定的同时，在同一时间内，其knowableness被拒绝。 Kant, Hamilton, Mansel, and Spencer make this affirmation an integral part of their philosophic systems.康德，汉密尔顿， mansel ，斯宾塞，使这肯定不可分割的一部分，他们的哲学系统。 The Phenomenalists, however, deny the assertion outright, while the Positivists, Comte and Mill, suspend judgment concerning the existence of "something beyond phenomena".该phenomenalists ，不过，否认断言买断卖断，而实证主义，孔德和轧机，暂停判断存在“一些超越现象” 。 (See POSITIVISM.) （见实证） 。
(4) Modern Agnosticism differs from its ancient prototype. （ 4 ）现代不可知论不同于其古老的原型。 Its genesis is not due to a reactionary spirit of protest, and a collection of sceptical arguments, against "dogmatic systems" of philosophy in vogue, so much as to an adverse criticism of man's knowing-powers in answer to the fundamental question: What can we know?其成因是不是因为反动的精神，抗议，并收集了怀疑的论据，反对“教条式的制度”的哲学，在时尚，这么多，以一个不利的批评，人的认识-权力，在回答的基本问题：什么可以我们知道吗？ Kant, who was the first to raise this question, in his memorable reply to Hume, answered it by a distinction between "knowable phenomena" and "unknowable things-in-themselves".康德，谁是第一个提出这个问题，在他难忘的答复休谟，回答了一个区分“可知现象”和“不可知的东西，在自己” 。 Hamilton soon followed with his doctrine that "we know only the relations of things".汉密尔顿随后与他的学说： “我们只知道关系的事情” 。 Modern Agnosticism is thus closely associated with Kant's distinction and Hamilton's principle of relativity.现代不可知论是密切相关，从而与康德的区别和汉密尔顿的相对性原理。 It asserts our inability to know the reality corresponding to our ultimate scientific, philosophic, or religious ideas.它声称我们无法知道的现实对应，我们最终的科学，哲学，或宗教的想法。
(5) Agnosticism, with special reference to theology, is a name for any theory which denies that it is possible for man to acquire knowledge of God. （ 5 ）不可知论，并特别提到神学，是一个名称的任何理论，否认它是有可能的男子，获取知识的上帝。 It may assume either a religious or an anti-religious form, according as it is confined to a criticism of rational knowledge or extended to a criticism of belief.它可以假定一种宗教或反宗教的形式，根据因为它是限于一个批评，理性的认识，或延伸到批评的信仰。 De Bonald (1754-1840), in his theory that language is of divine origin, containing, preserving, and transmitting the primitive revelation of Good to man; De Lammenais (1782-1854), in his theory that individual reason is powerless, and social reason alone competent; Bonetty (1798-1879), in his advocacy of faith in God, the Scriptures, and the Church, afford instances of Catholic theologians attempting to combine belief in moral and religious truths with the denial that valid knowledge of the same is attainable by reason apart from revelation and tradition.德伯纳尔德（ 1754年至1840年） ，在他的理论认为，语言是神圣的原产地，载，维护，并转递原始的启示，以良好的男子;德lammenais （ 1782年至1854年） ，在他的理论，个别的原因是无能为力的，社会的原因，仅主管; bonetty （ 1798年至1879年） ，在他的倡导对上帝的信仰，圣经，和教会，负担得起的实例天主教神学家，企图结合起来的信仰，道德和宗教的真理与否认有效的知识，同时是可以实现的理由，除了从启示和传统。 To these systems of Fideism and Traditionalism should be added the theory of Mansel (1820-71), which Spencer regarded as a confession of Agnosticism, that the very inability of reason to know the being and attributes of God proves that revelation is necessary to supplement the mind's shortcomings.这些制度的信仰和传统，应该说，理论mansel （ 1820年至1871年） ，其中斯潘塞视为供认的不可知论，认为很无力的理由知道的福祉和属性的上帝证明的启示是必要的补充心中的缺点。 This attitude of criticising knowledge, but not faith, was also a feature of Sir William Hamilton's philosophy.这种态度，批评的知识，而不是信仰，也是一个特点，主席先生威廉汉密尔顿的哲学。 (See FIDEISM and TRADITIONALISM.) （见信仰和传统） 。
(6) The extreme view that knowledge of God is impossible, even with the aid of revelation, is the latest form of religious Agnosticism. （ 6 ）极端认为，知识的上帝是不可能的，甚至与援助的启示，是最新形式的宗教不可知论。 The new theory regards religion and science as two distinct and separate accounts of experience, and seeks to combine an agnostic intellect with a believing heart.新理论方面，宗教和科学看作是两种截然不同的和独立帐户的经验，并力求结合起来，一个不可知论者的智慧与相信的心。 It has been aptly called "mental book-keeping by double entry".它已被恰当地称为“心理预订保持双进入” 。 Ritschl, reviving Kant's separatist distinction of theoretical from practical reason, proclaims that the idea of God contains not so much as a grain of reasoned knowledge; it is merely "an attractive ideal", having moral and religious, but no objective, scientific, value for the believer who accepts it.里奇尔，振兴康德的分裂区分的理论，从实际的理由，宣布这一想法上帝不包含这么多粮食作为一个理性的知识;它仅仅是“一个具吸引力的理想” ，道德和宗教，但并没有客观，科学的价值为信徒谁接受它。 Harnack locates the essence of Christianity in a filial relation felt towards an unknowable God the Father.哈纳克找到的本质，基督教在一个孝道的关系，认为对一个不可知的上帝的父亲。 Sabatier considers the words God, Father, as symbols which register the feelings of the human heart towards the Great Unknowable of the intellect.撒巴帖认为，上帝的话，父亲，作为符号，其中登记的感情，人类的心脏，对伟大的不可知的智力。
(7) Recent Agnosticism is also to a great extent anti-religious, criticizing adversely not only the knowledge we have of God, but the grounds of belief in Him as well. （ 7 ）最近的不可知论，也是在很大程度上反宗教，批评不利的不只是知识，我们有上帝，但理由相信，在他以及。 A combination of Agnosticism with Atheism, rather than with sentimental irrational belief, is the course adopted by many.相结合的不可知论与无神论，而不是与感性的非理性的信仰，当然是通过许多。 The idea of God is eliminated both from the systematic and personal view which is taken of the world and of life.的思想，上帝是消除无论从系统和个人认为，这是考虑到世界和生活。 The attitude of "solemnly suspended judgment" shades off first into indifference towards religion, as an inscrutable affair at best, and next into disbelief.的态度“庄严暂停判断” ，形形色色的小康第一到冷漠，对宗教，作为一个inscrutable内政，在最好的，明年到难以置信。 The Agnostic does not always merely abstain from either affirming or denying the existence of God, but crosses over to the old position of theoretic Atheism and, on the plea of insufficient evidence, ceases even to believe that God exists.该不可知论者并不总是仅仅投弃权票，无论从肯定或否认上帝存在，但跨越到旧的立场和无神论的理论，关于抗辩证据不足，甚至不再相信上帝的存在。 While, therefore, not to be identified with Atheism, Agnosticism is often found in combination with it.因此，尽管不被认定与无神论，不可知论是经常发现在结合。 (See ATHEISM.) （见无神论） 。
II.二。 TOTAL AGNOSTICISM SELF-REFUTING总不可知论自我反驳
Total or complete Agnosticism--see (2)--is self-refuting.共完成或不可知论-见（ 2 ） -是自一驳。 The fact of its ever having existed, even in the formula of Arcesilaos, "I know nothing, not even that I know nothing", is questioned.事实上，它曾经存在的，即使是在公式arcesilaos ， “我知道没有，甚至没有，我一无所知” ，是质疑。 It is impossible to construct theoretically a self-consistent scheme of total nescience, doubt, unbelief.这是不可能兴建理论上自我一致的计划，总nescience ，毫无疑问， unbelief 。 The mind which undertook to prove its own utter incompetence would have to assume, while so doing, that it was competent to perform the allotted task.心，其中承诺，以证明自己完全无能，将须承担，而这样做，这是能力胜任所分配的任务。 Besides, it would be Impossible to apply such a theory practically; and a theory wholly subversive of reason, contradictory to conscience, and inapplicable to conduct is a philosophy of unreason out of place in a world of law.此外，便无法适用于这种理论，实际上;和理论完全颠覆的原因，矛盾的良知，不适用的进行是一个哲学unreason出发生在一个世界的法律。 It is the systems of partial Agnosticism, therefore, which merit examination.这是系统的部分不可知论，因此，值得研究。 These do not aim at constructing a complete philosophy of the Unknowable, but at excluding special kinds of truth, notably religious, from the domain of knowledge They are buildings designedly left unfinished.这些不着眼于构建一个完整的哲学的不可知，但若不计入特殊种的真相，尤其是宗教，从网域的知识，他们的建筑物designedly留下未完成的。
III.三。 KANT'S DISTINCTION BETWEEN APPEARANCE AND REALITY EXAMINED康德的区别，外观和现实的研究
Kant's idea of "a world of things apart from the world we know" furnished the starting-point of the modern movement towards constructing a philosophy of the Unknowable.康德的思想， “一个世界的东西，除了从世界我们知道”家具的出发点的现代运动对建设哲学的不可知。 With the laudable intention of silencing the sceptic Hume, he showed that the latter's analysis of human experience into particular sense-impressions was faulty and incomplete, inasmuch as it failed to recognize the universal and necessary elements present in human thought.与值得称赞的意图，沉默了sceptic休谟，他表明，后者的分析人类经验到的意识，特别是展示是错误的和不完整的，因为它未能认识到普遍和必要的元素目前在人类思想。 Kant accordingly proceeded to construct a theory of knowledge which should emphasize the features of human thought neglected by Hume.康德因此着手兴建一个理论知识，应强调的特点，人类思想所忽视的休谟。 He assumed that universality, necessity, causality, space, and time were merely the mind's constitutional way of looking at things, and in no sense derived from experience.他假定的普遍性，必要性的因果关系，空间，时间，只是心中的宪法的方式看待事物，并在没有意义的来自经验。 The result was that he had to admit the mind's incapacity for knowing the reality of the world, the soul, or God, and was forced to take refuge against Hume's scepticism in the categorical imperative "Thou shalt" of the "moral reason".其结果是，他不得不承认心中的丧失工作能力的了解现实的世界，灵魂，或上帝，并被迫采取避难对休谟的怀疑，在绝对“你”的“道德理性” 。 He had made "pure reason" powerless by his transfer of causality and necessity from the objects of thought to the thinking subject.他已作出“纯粹理性”无能为力，他转让的因果关系和必要性，从物体的思路，以思想的主题。
To discredit this idea of a "reality" inaccessibly hidden behind "appearances", it is sufficient to point out the gratuitous assumptions on which it is based.抹黑这个构思了一个“现实” inaccessibly背后隐藏的“露面” ，这是足以指出，无偿的假设，它是基于。 Kant's radical mistake was, to prejudge, instead of investigating, the conditions under which the acquisition of knowledge becomes possible.康德的激进的错误是，预先判断，而不是调查，在何种条件下知识的获取成为可能。 No proof was offered of the arbitrary assumption that the categories are wholly subjective; proof is not even possible.没有证据证明是提供的任意假设，即类是完全主观的;证明是没有，甚至可能发生。 "The fact that a category lives subjectively in the act of knowing is no proof that the category does not at the same time truly express the nature of the reality known", [Seth, "Two Lectures on Theism" (New York, 1897) p. “这样一个事实，即类的生命在主观上的行为明知是没有证据证明的类别并不在同一时间，真正表达的性质，现实，著名的” ， [塞思， “两个讲座，有神论” （纽约， 1897 ）体育 19.] The harmony of the mind's function with the objects it perceives and the relations it discovers shows that the ability of the mind to reach reality is involved in our very acts of perception. 19 。 ]和谐心的功能与物体的看法上和关系的发现表明，该能力的心目中达到的现实是，在我们所涉及的非常行为的看法。 Yet Kant, substituting theory for fact, would disqualify the mind for its task of knowing the actual world we live in, and invent a hinterland of things-in-themselves never known as they are, but only as they appear to be.然而，康德，而代以理论为事实上，将取消该铭记其任务是了解实际我们生活的世界，并发明一种腹地的东西，在自己从来没有被称为他们，但只因为他们似乎是。 This use of a purely speculative principle to criticize the actual contents of human experience, is unjustifiable.这使用一个纯粹投机的原则，以批评的实际内容，人类的经验，是毫无道理的。 Knowledge is a living process to be concretely investigated, not a mechanical affair for abstract reason to play with by introducing artificial severances of thought from object, and of reality from appearance.知识是一种生活的过程中要具体调查，而不是一个机械的内政，抽象的理由，以发挥与引进人工severances的思路，从对象，现实，从外观。 Once knowledge is regarded as a synthetic act of a self-active subject, the gap artificially created between subject and object, reality and appearance, closes of itself.一旦知识被视为是一种合成的行为自我积极的主题，差距人为制造之间的主体与客体，现实性和外观，关闭本身。 (See KANT, PHILOSOPHY OF.) （见康德，哲学） 。
IV.四。 HAMILTON'S DOCTRINE OF RELATIVITY EXAMINED汉密尔顿的学说相对论研究
Sir William Hamilton contributed the philosophical principle on which modern Agnosticism rests, in his doctrine that "all knowledge is relative".主席先生威廉汉密尔顿贡献的哲学原则，对现代不可知论在于，在他的学说： “所有的知识是相对的” 。 To know is to condition; to know the Unconditioned (Absolute, or Infinite) is therefore, impossible, our best efforts resulting in "mere negations of thought".要知道，是条件;知道无条件地（绝对的，或无限） ，因此，不可能，我们已尽了最大努力，导致“仅仅是否定的思想” 。 This doctrine of relativity contains two serious equivocations which, when pointed out, reveal the basic difference between the philosophies of Agnosticism and of Theism.这一学说的相对论包含两个严重equivocations ，当指出，揭示之间的基本差别哲学不可知论和有神论。 The first is in the word "relativity".首先是在单词“相对论” 。 The statement that knowledge is "relative" may mean simply that to know anything, whether the world or God, we must know it as manifesting itself to us under the laws and relations of our own consciousness; apart from which relations of self-manifestation it would be for us an isolated, unknowable blank.声明说，知识是“相对”可能意味着简单，就是要知道任何事情，是否对世界或上帝，我们必须知道它当作显现，我们根据法律和关系，我们自己的意识;除了其中的关系，自我表现，它会为我们一个孤立的，不可知的空白。 Thus understood, the doctrine of relativity states the actual human method of knowing the world, the soul, the self, God, grace and the supernatural.因此，相互理解，中庸的相关国家的实际人力的方法，了解世界，灵魂，自我，上帝的恩典和超自然的。 Who would hold that we know God, naturally, in any other way than through the manifestations He makes of Himself in mind and nature?谁会认为，我们知道，上帝，自然，以任何其他方式比通过他的表现使自己在铭记和性质？
But Hamilton understood the principle of relativity to mean that "we know only the relations of things"; only the Relative, never the Absolute.但哈密尔顿理解相对性原理是指： “我们知道，只有关系的事情” ;只有相对的，从来没有绝对的。 A negative conclusion, fixing a limit to what we can know, was thus drawn from a principle which of itself merely affirms the method, but settles nothing as to the limits, of our knowledge.消极的结论，订定上限，我们可以知道，因此，得出的原则本身，只是申明的方法，但没有平息，作为到了极限，我们的知识。 This arbitrary interpretation of a method as a limitation is the centre of the Agnostic position against Theism.这个任意解释的方法，作为一个限制是该中心的不可知论者的立场，反对有神论。 An ideally perfect possible knowledge is contrasted with the unperfect yet none the less true, knowledge which we actually possess.一个理想的完美的知识可能是对比与unperfect ，但没有一个较低的事实，知识，我们实际上拥有。 By thus assuming "ideal comprehension" as a standard by which to criticize "real apprehension", the Agnostic invalidates, apparently, the little that we do know, as at present constituted, by the more we might know if our mental constitution were other than it is.因此，假设由“理想的理解： ”作为一个标准，其中批评“真正的忧虑” ，不可知论者无效，很显然，没有什么我们知道，截至目前构成中，我们越可能知道，如果我们的精神宪法以外的其他它是。 The Theist, however, recognizing that the limits of human knowledge are to be determined by fact, not by speculation, refuses to prejudge the issue, and proceeds to investigate what we can legitimately know of God through His effects or manifestations.该theist ，然而，认识到人类极限的知识加以确定的事实，而不是由投机活动，拒绝预先判断问题，并着手进行调查，我们可以合法地知道，上帝透过他的影响，或表现形式。
The second serious equivocation is in the terms "Absolute", "Infinite", "Unconditioned".第二个严重的是在含糊的条款， “绝对” ， “无限” ， “无条件” 。 The Agnostic has in mind, when he uses these terms, that vague general idea of being which our mind reaches by emptying concrete reality of all its particular contents.该不可知论者已经考虑到，当他使用这些条款，即模糊的总体思路被我们铭记达到由胃排空的具体现实，特别是其所有的内容。 The result of this emptying process is the Indefinite of abstract, as compared with the Definite of concrete, thought.结果，这排空过程是无限期的摘要，比较明确具体，思想。 It is this Indefinite which the Agnostic exhibits as the utterly Unrelated, Unconditioned.这是无限期，其中不可知论的展品作为完全无关的，无条件的。 But this is not the Absolute in question.不过，这并不是绝对的问题。 Our inability to know such an Absolute, being simply our inability to define the indefinite, to condition the unconditioned, is an irrelevant truism.我们无法知道，这种绝对的，只是我们无法确定无限期，无条件的条件，是一个不相干的真理。 The absolute in question with Theists is the real, not the logical; the Infinite in question is the actual Infinite of realized perfection, not the Indefinite of thought.绝对的问题与theists是真正的，而不是逻辑;无限在的问题是，实际无限的实现完善，而不是无限期的思路。 The All-perfect is the idea of God, not the All-imperfect, two polar opposites frequently mistaken for each other by Pantheists and Materialists from the days of the Ionians to our own.所有完美的阵式是上帝，而不是所有不完善，二极对立的，经常误以为对方是由pantheists和唯物论者，从天的爱奥尼亚人，以我们自己。 The Agnostic, therefore, displaces the whole Theistic problem when he substitutes a logical Absolute, defined as "that which excludes all relations outer and inner", for the real.该不可知论者，因此，取代了整个有神论的问题时，他取代的逻辑是绝对的，界定为“即排除所有关系内，外” ，为真实的。 Examination of our experience shows that the only relation which the Absolute essentially excludes is the relation of real dependence upon anything else.检查我们的经验表明，只有关系，其中绝对不包括基本上是关系真正依赖任何其他。 We have no right in reason to define it as the non-related.我们没有权利在原因确定把它作为非相关。 In fact, it manifests itself as the causal, sustaining ground of all relations.事实上，它表现为因果关系，保持地面的所有关系。 Whether our knowledge of this real Absolute, or God, deserves to be characterized as wholly negative, is consequently a distinct problem (see VI).是否我们的知识，这真正是绝对的，或上帝，不愧为被定性为完全负面的，因此是一个独特的问题（见第六节） 。
V. SPENCER'S DOCTRINE OF THE UNKNOWABLE EXAMINED五，斯潘塞奇摩学说的不可知研究
According to Herbert Spencer, the doctrine that all knowledge is relative cannot be intelligibly stated Without postulating the existence of the Absolute.据赫伯特斯宾塞，理论，所有的知识是相对的，不能intelligibly声明没有假定存在绝对的。 The momentum of thought inevitably carries us beyond conditioned existence (definite consciousness) to unconditioned existence (indefinite consciousness).的势头，思想不可避免地进行，我们超越条件的存在（明确的意识） ，无条件的存在（无限期意识） 。 The existence of Absolute Reality must therefore be affirmed.存在绝对的现实，因此必须予以肯定。 Spencer thus made a distinct advance upon the philosophy of Comte and Mill, which maintained a non-committal attitude on the question of any absolute existence.斯潘塞，从而取得了显着进展后，哲学，孔德和轧机，保持了非初级的态度，关于这个问题的任何绝对的存在。 Hamilton and Mansel admitted the existence of the Infinite on faith, denying only man's ability to form a positive conception of it.汉密尔顿和mansel承认存在无限上的信仰，无可否认，只有人类的能力，形成了积极的构想。 Mansel's test for a valid conception of anything is an exhaustive grasp of its positive contents--a test so ideal as to invalidate knowledge of the finite and infinite alike. mansel的测试为有效的概念，什么是一个详尽的掌握，其积极的内容-一个测试，以便理想，以作废的知识有限和无限的一样。 Spencer's test is "inability to conceive the opposite".斯宾塞的试验是“不能设想相反” 。 But since he understood "to conceive" as meaning "to construct a mental image", the consequence was that the highest conceptions of science and religion--matter, space, time, the Infinite--failed to correspond to his assumed standard, and were declared to be "mere symbols of the real, not actual cognitions of it at all".但由于他的理解“设想” ，意思是“建设一个精神的形象” ，后果是最高的概念，科学与宗教-的事，空间，时间，无限的-没有对应到他的假定的标准，被宣布为“纯粹的象征，真正的，而不是实际的认知，它在所有” 。 He was thus led to seek the basis and reconciliation of science, philosophy, and religion in the common recognition of Unknowable Reality as the object of man's constant pursuit and worship.因此，他率领的寻求与和解的基础上对科学，哲学，宗教，在共同承认不可知的现实作为对象的人的不断追求和崇拜。 The non-existence of the Absolute is unthinkable; all efforts to know positively what the Absolute is result in contradictions.不存在绝对是不可想象的;一切努力，积极地知道什么是绝对的结果，在矛盾。
Spencer's adverse criticism of all knowledge and belief, as affording no insight into the ultimate nature of reality, rests on glaring assumptions.斯宾塞的负面的批评，所有的知识和信念，作为提供没有洞察到最终的性质，现实，在于对突出的假设。 The assumption that every idea is "symbolic" which cannot be vividly realized in thought is arbitrary as to be decisive against his entire system; it is a pre-judgment, not a valid canon of inductive criticism, which he constantly employs.假设每一个想法是“象征性” ，不能生动地体现在思想是任意作为是决定性的对他的整个系统，它是一种预先判断，不是一个有效的佳能归纳的批评，这是他不断雇用。 From the fact that we can form no conception of infinity, as we picture an object or recall a scene, it does not follow that we have no apprehension of the Infinite.从事实，即我们可以形成没有观至无限远，作为我们的图片对象或记得的一个镜头，这并不表示我们没有逮捕无限。 We constantly apprehend things of which we can distinctly frame no mental image.我们不断逮捕的东西，我们可以明显的框架没有精神的形象。 Spencer merely contrasts our picturesque with our unpicturable forms of thought, using the former to criticize the latter adversely.斯潘塞只是对比我们风景如画的与我们的unpicturable形式的思想，用前者批评后者不利。 The contradictions which he discovers are all reducible to this contrast of definite with indefinite thoughts and disappear when we have in mind a real Infinite of perfection, not a logical Absolute.矛盾，他发现都是约，以这种对比一定的无限期的思想和消失，当我们考虑到一个真正的无限完美，而不是一个绝对合乎逻辑的。 Spencer's attempt to stop finally at the mere affirmation that the Absolute exists he himself proved to be impossible.斯宾塞的试图阻止，最后在仅仅确认的绝对存在，他本人被证明是不可能的。 He frequently describes the Unknowable as the "Power manifesting itself in phenomena".他经常介绍了不可知作为“权力体现在本身的现象” 。 This physical description is a surrender of his own position and a virtual acceptance of the principle of Theism, that the Absolute is known through, not apart from, its manifestations.物理描述，这是一个投降，他自己的立场和虚拟接受的原则，有神论，这绝对是已知的通过，而不是除，其表现形式。 If the Absolute can be known as physical power, surely it can be known as Intelligent Personal Power, by taking not the lowest, but the highest, manifestations of power known to us as the basis for a less inadequate conception.如果绝对可以被称为身体的权力，当然可以被称为智能个人的权力，采取并非最低，但最高的，表现的权力众所周知，我们以此为基础较为不足的概念。 Blank existence is no final stopping-place for human thought.空白的存在是没有最终的停车位，为人类思想。 The only rational course is to conceive God under the highest manifestations of Himself and to remember while so doing that we are describing, not defining, His abysmal nature.唯一合理的当然是上帝的构想下的最高表现自己要记住，而这样做，我们所描述的，而不是界定，他的糟糕的性质。 It is not a question of degrading God to our level, but of not conceiving Him below that level as unconscious energy.这不是一个问题，有辱人格的上帝，我们的水平，但不构思，他在下面的水平昏迷能源。 Spencer's further attempt to empty religion and science of their respective rational contents, so as to leave only a blank abstraction or symbol for the final object of both, is a gross confusion, again, of the indefinite of thought with the infinite of reality.斯宾塞的进一步尝试空洞的宗教与科学各自的理性的内容，以便为离开，只有一张空白的抽象或符号，为最终的目的，两者，是严重的混乱，再次，无限期的思路与无限的现实。 A religion wholly cut off from belief, worship, and conduct never existed.宗教完全切断从信仰，崇拜，并进行根本不存在。 Religion must know its object to some extent or be mere irrational emotion.宗教必须知道其目的在一定程度上，或仅仅是不理性的情绪。 All religion recognizes mystery; truth and reality imperfectly known, not wholly unknowable.所有宗教的认识之谜;真相和现实的不完善众所周知，并非完全不可知。 The distinction of "knowable phenomena from unknowable reality behind phenomena" breaks down at every turn; and Spencer well illustrates how easy it is to mistake simplified thoughts for the original simplicities of things.区分“可知不可知的现象，从现实的现象，背后的”坏动辄;斯潘塞，以及说明它是如何的方便，以错误的思想简化为原来的易事。 His category of the Unknowable is a convenient receptacle for anything one may choose to put into it, because no rational statement concerning its contents is possible.他类别的不可知是很方便的贮为任何人可以选择投入的，因为没有理性的声明，关于它的内容是可能的。 In fact, Spencer calmly affirms the identity of the two "unknowables" of Religion and Science, without appearing to realize that neither in reason nor according to his own principles is there any foundation for this most dogmatic of statements.事实上，在斯宾塞冷静地申明的身份，这两个“ unknowables ”宗教与科学的，没有出现认识到，无论是在原因，也没有，据他自己的原则是有任何的基础，这个最教条式的声明。
VI.六。 THE POWER TO KNOW有权知道
The primary fact disclosed in our sense-knowledge is that an external object exists, not that a sensation has been experienced.小学透露，其实在我们的意识，知识是一个外部对象存在，而不是轰动，已经历了。 What we directly perceive is the presence of the object, not the mental process.我们有什么直接的看法是存在的对象，而不是心理过程。 This vital union of subject and object in the very act of knowledge implies that things and minds are harmoniously related to each other in a system of reality.这个至关重要的联盟的主体与客体的非常行为的知识，意味的东西和头脑和谐与对方在一个系统的现实。 The real is involved in our acts of perception, and any theory which neglects to take this basic fact into account disregards the data of direct experience.真正的是在涉及我们的行为的观感，以及任何理论，而忽略了采取这一基本事实，无视到的数据直接经验。 Throughout the whole process of our knowing, the mind has reality, fundamentally at least, for its object.在整个过程中我们知道，心中有现实，从根本上至少，其对象。 The second fact of our knowledge is that things are known according to the nature of the knower.第二，其实我们所知的是，事情是众所周知的，根据性质能知。 We can know the real object, but the extent of this knowledge will depend on the number and degree of manifestations, as on the actual conditions of our mental and bodily powers.我们可以知道，真正的反对，但程度，这方面的知识，将取决于有多少和程度的表现，作为对实际情况，我们的精神和身体的权力。 Whatever be the results reached by psychologists or by physicists in their study of the genesis of knowledge or the nature of reality, there can be no doubt of the testimony of consciousness to the existence of a reality "not ourselves".无论得到的结果所达成的心理学家或由物理学家在他们研究的成因知识或性质，从实际出发，不能有任何怀疑的证词意识的存在现实， “不自己” 。 Knowledge is, therefore, proportioned to the manifestations of the object and to the nature and conditions of the knowing subject.知识，因此，相称的表现对象和性质和条件的认识问题。 Our power to know God is no exception to this general law, the non-observance of which is the weakness of Agnosticism, as the observance of it is the strength of Theism.我们的权力，知道上帝也不例外，这个一般规律，不遵守，这是弱点，不可知论，作为纪念，这是实力的有神论。 The pivotal assumption in agnostic systems generally is that we can know the existence of a thing and still remain in complete ignorance of its nature.关键的假设，不可知论系统普遍的是，我们可以知道，存在着一个事，仍留在完成的无知，其性质。 The process of our knowing is contrasted with the object supposedly known.过程中，我们知道是对比与对象理应众所周知的。 The result of this contrast is to make knowledge appear not as reporting, but as transforming, reality; and to make the object appear as qualitatively different from the knowledge we have of it, not, therefore, intrinsically unknowable.结果，这种对比，是使知识似乎没有报告，但由于转化，现实，以及作出的对象出现质的不同，从知识，我们的，而不是因此，在本质上不可知。 This assumption begs the whole question.这个假设不敢苟同的整个问题。 No valid reason exists for regarding the physical stimulus of sensation as "reality pure and simple", or as the ultimate object of knowledge.没有正当理由而存在的关于物理刺激的感觉，因为“现实单纯和简单” ，或作为最终目标的知识。 To conceive of knowledge as altering its object is to make it meaningless, and to contradict the testimony of consciousness.设想的知识，改变其目的是使它毫无意义，和矛盾的证词意识。 We cannot, therefore, know the existence of a thing and remain in complete ignorance of its nature.因此，我们不能，知道存在着一个事，留在完成的无知，其性质。
The problem of God's knowableness raises four more or less distinct questions: existence, nature, possibility of knowledge, possibility of definition.的问题，上帝的knowableness提出了四更多或更少独特的问题：存在，性质，知识的可能性，可能性的定义。 In treating these, the Agnostic separates the first two, which he should combine, and combines the last two, which he should separate.在处理这些，不可知论者分开，首两个，这是他应该结合起来，并结合过去两年，这是他应该分开。 The first two questions, while distinct, are inseparable in treatment, because we have no direct insight into the nature of anything and must be content to study the nature of God through the indirect manifestations He makes of Himself its creatures.头两个问题，而鲜明的，是分不开的，在治疗，因为我们并没有直接的洞察到任何事物的性质和内容，必须研究的性质，上帝是通过间接的表现，他使自己及其生物。 The Agnostic, by treating the question of God's nature apart from the question of God's existence, cuts himself off from the only possible natural means of knowing, and then turns about to convert his fault of method into a philosophy of the Unknowable.该不可知论者，治疗的问题，上帝的性质，除了从问题的上帝的存在，削减自己从唯一可能的手段，自然知道，然后轮流约转换他的错的方法成为一个哲学的不可知。 It is only by studying the Absolute and the manifestations together that we can round out and fill in the concept of the former by means of the latter.这只是学习的绝对和表现一起，我们可以全面列，并填写的概念，前者指的是后者。 The idea of God cannot be analyzed wholly apart from the evidences, or "proofs".的思想，上帝不能完全分析，除了证据，或“证明” 。 Deduction needs the companion process of induction to succeed in this instance.扣除需要伴侣的过程中诱导成功，在这方面，例如。 Spencer overlooked this fact, which St. Thomas admirably observed in his classic treatment of the problem.斯潘塞忽略了这个事实，其中圣托马斯令人钦佩的观察，在他的经典治疗的问题。
The question of knowing God is not the same as the question of defining Him.问题不知道上帝是不一样的定义问题。 The two do not stand or fail together.两个不纳入或不在一起。 By identifying the two, the Agnostic confounds "inability to define" with "total inability to know", which are distinct problems to be treated separately, since knowledge may fall short of definition and be knowledge still.确定了两个，不可知论者confounds “无法界定”与“总不能知道” ，这是不同的问题分开处理，由于知识可能属于短期的定义和知识仍然。 Spencer furnishes the typical instance.斯潘塞提供了典型的实例。 He admits that inquiry into the nature of things leads inevitably to the concept of Absolute Existence, and here his confusion of knowing with defining compels him to stop.他承认，调查的性质的东西，不可避免地导致的概念，绝对的存在，和这里的混乱，他知道与界定，迫使他停止。 He cannot discover in the isolated concept of the Absolute the three conditions of relation, likeness, and difference, necessary for defining it.他不能发现，在孤立的概念，绝对的三个条件的关系，相似性，和差异，有必要界定。 He rightly claims that no direct resemblance, no agreement in the possession of the same identical qualities, is possible between the Absolute and the world of created things.他正确地声称并没有直接的相似性，没有协议，在拥有相同的相同的素质，是有可能的之间的绝对和世界的创造的东西。 The Absolute cannot be defined or classified, in the sense of being brought into relations of specific or generic agreement with any objects we know or any concepts we frame.绝对不能被定义或分类，在意识带进关系的具体或通用协议的任何物体，我们知道或任何的概念，我们的框架。 This was no discovery of Spencer's.这是没有发现斯宾塞的。 The Eastern Fathers of the Church, in their so-called "negative theology", refuted the pretentious knowledge of the Gnostics on this very principle, that the Absolute transcends all our schemes of classification.东部的父亲教会，在他们所谓的“负面神学” ，驳斥了自命不凡的知识的gnostics就这个非常的原则，即绝对超越了所有我们的计划分类。 But Spencer was wrong in neglecting to take into account the considerable amount of positive, though not strictly definable, knowledge contained in the affirmations which he makes in common with the Theist, that God exists.但斯宾塞是错在忽略了顾及相当积极，虽然没有严格界定，知识，载于誓词，使他在共同与theist ，即上帝的存在。 The Absolute, studied in the light of its manifestations, not in the darkness of isolations, discloses itself to our experience as Originating Source.绝对的，在研究，鉴于其表现，而不是在黑暗中的隔离，披露本身，以我们的经验，作为源自来源。 Between the Manifestations and the Source there exists, therefore, some relationship.之间的表现形式和来源存在，因此，一些关系。 It is not a direct resemblance, in the very nature of the case.它不是一个直接的相似性，在很个案的性质。 But there is another kind of resemblance which is wholly indirect, the resemblance of two proportions, or Analogy.但有另一种相似性，这是完全间接的，相似的两个比重，或比喻。 The relation of God to His absolute nature must be, proportionally at least, the same as that of creatures to theirs.关系的上帝，他绝对性，必须，比例最低限度，同时，即动物，以他们的。 However infinite the distance and difference between the two, this relation of proportional similarity exists between them, and is sufficient to make some knowledge of the former possible through the latter, because both are proportionally alike, while infinitely diverse in being and attributes.不过无限的距离和两者之间的分别，这种关系的比例相似它们之间存在，并不足以令一些知识，前者可以通过后者，因为两者都是同样的比例，而无限多样的福祉和属性。 The Originating Source must precontain, in an infinitely surpassing way, the perfections dimly reflected in the mirror of Nature.原始来源必须precontain ，在一个无限超越的方式，完善dimly反映在照镜子的性质。 Of this, the principle of causality, objectively understood, is ample warrant.为此，原则上的因果关系，客观地认识，却是充裕的手令。 Spencer's three conditions for knowledge--namely: relation, likeness, and difference--are thus verified in another way, with proportional truth for their basis.斯宾塞的三个条件，为知识-即：关系，相似性，差异-因此，验证了另一种方式，与真理的比例为他们的基础上。 The conclusions of natural theology cannot, therefore, be excluded from the domain of the knowable, but only from that of the definable.结论自然神学不能，因此，被排除在从域的可知，但只有从该定义。 (See ANALOGY.) （见比喻） 。
The process of knowing God thus becomes a process of correcting our human concepts.过程中知道上帝，从而成为一个过程，纠正我们人类的概念。 The correction consists in raising to infinite, unlimited significance the objective perfections discernible in men and things.更正构成在提高，以无限的，无限的意义，目的是完善可辨，在男人和东西。 This is accomplished in turn by denying the limiting modes and imperfect features distinctive of created reality, in order to replace these by the thought of the All-perfect, in the plenitude of whose Being one undivided reality corresponds to our numerous, distinct, partial concepts.做到这一点，是在把否认限制方式和不完善的特点鲜明的创造现实，在以取代这些思想都十全十美，在plenitude其正在一不可分割的现实对应到我们的众多，不同的，局部的概念。 In the light of this applied corrective we are enabled to attribute to God the perfections manifested in intelligence, will, power, personality, without making the objective content of our idea of God merely the human magnified, or a bundle of negations.在根据这一适用于纠正我们能够属性上帝完善体现在智力，意志，权力，人格，而不作客观的内容，我们的想法，只是上帝的人放大，或捆绑的否定。 The extreme of Anthropomorphism, or of defining God in terms of man magnified, is thus avoided, and the opposite extreme of Agnosticism discounted.极端拟人，或界定在上帝的条款男子放大，因此避免，相反，极端的不可知论的折扣。 Necessity compels us to think God under the relative, dependent features of our experience.的必要性，迫使我们相信上帝下，相对的，依赖的特点根据我们的经验。 But no necessity of thought compels us to make the accidental features of our knowledge the very essence of His being.但没有必要的思想迫使我们作出偶然的特点，我们的知识非常的本质，他的福祉。 The function of denial, which the Agnostic overlooks, is a corrective, not purely negative, function; and our idea of God, inadequate and solely proportional as it is, is nevertheless positive, true, and valid according to the laws which govern all our knowing.功能拒绝，而忽略了不可知论，是一个纠正，而不是纯粹的消极，功能和我们的想法上帝的不足，和纯粹的比例，因为它是，但是积极的，正确的，有效的根据，以法律管治我们的所有不知道。
VII.七。 THE WILL TO BELIEVE该会相信
The Catholic conception of faith is a firm assent, on account of the authority of God to revealed truths.天主教的概念，信仰是坚定的赞同，对帐户的权威，上帝显示的真理。 It presupposes the philosophical truth that a personal God exists who can neither deceive nor be deceived, and the historical truth of the fact of revelation.它预示着哲学的道理，个人的上帝的存在，谁可以既不是欺骗，也没有被欺骗，和历史的真相，事实的启示。 The two sources of knowledge--reason and revelation--complete each other.这两个知识来源-的原因及启示-完成对方。 Faith begins where science ends.信仰的开始，科学的目的。 Revelation adds a new world of truth to the sum of human knowledge.启示增加了新的世界真相的总和，人类的知识。 This new world of truth is a world of mystery, but not of contradiction.这个新的世界真理是一个神秘的世界，但不矛盾。 The fact that none of the truths which we believe on God's authority contradicts the laws of human thought or the certainties of natural knowledge shows that the world of faith is a world of higher reason.事实上，没有真理，我们相信对上帝的权威，违背了法律人的思维，或必然的自然知识表明，世界上信仰的是一个世界较高的原因。 Faith is consequently an intellectual assent; a kind of superadded knowledge distinct from, yet continuous with, the knowledge derived from experience.因此，信仰是一个知识分子赞同;一种superadded知识有别于，但连续与，知识来自经验。
In contrast with this conception of faith and reason as distinct is the widespread view which urges their absolute separation.而相比之下，这个概念的信仰与理性作为独特的是普遍的看法，要求他们绝对分离。 The word knowledge is restricted to the results of the exact sciences; the word belief is extended to all that cannot be thus exactly ascertained.这个词的知识仅限于结果的准确科学;一词的信念是扩大到所有不能因此完全确定。 The passive attitude of the man of science, who suspends judgment until the evidence forces his assent, is assumed towards religious truth.被动的态度，该名男子的科学，谁暂停的判断，直到证据的力量，他赞同，是假设对宗教的真理。 The result is that the "will to believe" takes on enormous significance in contrast with the "power to know", and faith sinks to the level of blind belief cut off from all continuity with knowledge.结果是“会相信”需要对巨大的意义，相反，与“有权知道” ，并真诚地汇到的水平，盲目的信仰，切断所有的连续性与知识。
It is true that the will, the conscience, the heart, and divine grace co-operate in the production of the act of faith, but it is no less true that reason plays an essential part.这是事实的意志，良心，心脏，和神圣的恩典合作，经营在生产该法的信仰，但它是不低于真正的原因中起着不可或缺的部分。 Faith is an act of intellect and will; when duly analyzed, it discloses intellectual, moral, and sentimental elements.信仰是一种行为的智慧和意志;时，适当分析，它揭示了智力，道德，和感性的元素。 We are living beings, not pure reasoning machines, and our whole nature cooperates vitally in the acceptance of the divine word.我们生活的人，而不是单纯的推理机，和我们整个的性质，合作非常，在接受神圣的字眼。 "Man is a being who thinks all his experience and perforce must think his religious experience."--Sterrett, "The Freedom of Authority" (New York, 1905) p. “人是一个被认为谁所有，他的经验和perforce必须认为他的宗教经验。 ” -s terrett， “自由权力” （纽约， 1 905）页 56.--Where reason does not enter at all, we have but caprice or enthusiasm. 56 .--那里的原因并不在所有输入，我们有，但随想曲或热情。 Faith is not a persuasion to be duly explained by reference to subconscious will-attitudes alone, nor is distrust of reason one of its marks.信仰是不是一个游说，以得到适当的解释参考潜意识会-的态度，单，也不是不信任的原因之一，其马克。
It is also true that the attitude of the believer, as compared with that of the scientific observer, is strongly personal, and interested in the object of belief.这也是事实的态度，信仰，与对科学的观察员，是强烈的个人，及有兴趣在该对象的信仰。 But this contrast of personal with impersonal attitudes affords no justification for regarding belief as wholly blind.但这种对比的个人与客观的态度，让没有理由关于信仰，完全失明。 It is unfair to generalize these two attitudes into mutually exclusive philosophies.这是不公平的概括这两个态度，到相互排斥的哲学。 The moral ideal of conscience is different from the cold, impartial ideal of physical science.道德理想，有良知的是不同的从冷战，公正的理想，物理科学。 Truths which nourish the moral life of the soul, and shape conduct, cannot wait for acceptance, like purely scientific truths, until theoretical reason studies the problem thoroughly.真理，其中营养的道德生活的灵魂，和形状进行，不能等待接受一样，纯粹是科学真理，直到理论理性研究的问题彻底。 They present distinct motives for the conscience to appreciate actively, not for the speculative reason to contemplate passively.他们目前的鲜明动机的良心欣赏积极，而不是投机的原因是为了被动。 Conscience appreciates the moral value of testimonies, commands their acceptance, and bids the intellect to "ponder them with assent".有良知的赞赏的道德价值的证词，命令他们的接受和出价的智力，以“想一想，他们赞同” 。
It is wrong, therefore, to liken the function of conscience to that of speculative reason, to apply to the solution of moral and religious questions the methods of the exact sciences, to give to the latter the monopoly of all certitude, and to declare the region beyond scientific knowledge a region of nescience and blind belief.这是错误的，因此，比喻功能的良心，认为投机的原因，适用于解决道德和宗教问题的方法，准确科学，给后者的垄断所有certitude ，并宣布地区以外的科学知识，一个地区的nescience和盲目信仰。 On the assumption that the knowledge and the definable are synonymous terms, the "first principles of thought" are transferred from the category of knowledge to that of belief, but the transfer is arbitrary.对假设的知识和可定义是同义词， “第一的原则，认为”是由类的知识，即信仰，但转让是武断的。 It is too much to suppose that we know only what we can explain.这是太多的假设，我们只知道是什么，我们可以解释。 The mistake is in making a general philosophy out of a particular method of scientific explanation.错误是在决策的一般哲学出于一种特别的方法，科学的解释。 This criticism applies to all systematic attempts to divide the mind into opposite hemispheres of intellect and will, to divorce faith completely from knowledge.这种批评适用于所有系统的企图分化介意到对面半球的智慧和意愿，离婚完全从信仰的知识。 Consciousness is one and continuous.意识是一个连续的。 Our distinctions should never amount to separations, nor should the "pragmatic" method now in vogue be raised to the dignity of a universal philosophy.我们的区别，绝不应等于离职，也不应“务实”的方法，现在流行提高到尊严的一种普遍的哲学。 "The soul with its powers does not form an integral whole divided, or divisible, into non-communicating compartments of intellect and will; it is a potential inter-penetrative whole". “灵魂与它的权力并不构成一个不可分割的整体，分割，或分割，进入非沟通间的智慧和意志，它是一个潜在的相互渗透的整体” 。 (Baillie, "Revue de Philos.", April, 1904, p. 468.) In the solidary interaction of all man's powers the contributions furnished by will and conscience increase and vivify the meagre knowledge of God We are able to acquire by reasoning. （ baillie ， “杂志德philos ” ， 4月， 1904年，页468 ） ，在团结互动的一切人为的权力的贡献，所提供的意志和良心的增加和vivify微薄的知识，上帝，我们是能够获得以理服人。
VIII.八。 AGNOSTICISM AND THE DOCTRINE OF THE CHURCH不可知论和教义的教会
The Agnostic denial of the ability of human reason to know God is directly opposed to Catholic Faith.该不可知论者拒绝的能力，人类有理由知道上帝是直接反对天主教信仰。 The Council of the Vatican solemnly declares that "God, the beginning and end of all, can, by the natural light of human reason, be known with certainty from the works of creation" (Const. De Fide, II, De Rev.) The intention of the Council was to reassert the historic claim of Christianity to be reasonable, and to condemn Traditionalism together with all views which denied to reason the power to know God with certainty.理事会梵蒂冈的庄严宣告： “上帝，开始和结束所有，可以由自然光人类理性的，被称为与肯定，从工程的创作” （ const.德真正的第一，二，德牧师）的意图，安理会重申历史性的索赔基督教是合理的，并谴责传统连同所有的意见，拒绝的理由的权力，知道上帝的肯定。 Religion would be deprived of all foundation in reason, the motives of credibility would become worthless, conduct would be severed from creed, and faith be blind, if the power of knowing God with rational certainty were called in question.宗教会被剥夺一切的基础，因此，动机的可信性将成为一文不值，进行将切断从信仰，信念，成为盲人，如果权力知道上帝与理性的肯定，被称为在的问题。 The declaration of the Council was based primarily on scripture, not on any of the historic systems of philosophy.宣言安理会，主要基于圣经，而不是对任何历史性的系统哲学。 The Council simply defined the possibility of man's knowing God with certainty by reason apart from revelation.安理会简单地界定的可能性，人的认识上帝与确定性的原因，除了启示。 The possibility of knowing God was not affirmed of any historical individual in particular; the statement was limited to the power of human reason, not extended to the exercise of that power in any given instance of time or person.的可能性，知道上帝是不肯定的任何个别的历史，尤其是这份声明是有限的权力，以人类理性的，而不是扩大到行使这一权力在任何特定的时间或个人。 The definition thus took on the feature of the objective statement: Man can certainly know God by the "physical" power of reason when the latter is rightly developed, even though revelation be "morally" necessary for mankind in the bulk, when the difficulties of reaching a prompt, certain, and correct knowledge of God are taken into account.的定义，从而承担了该功能的目的声明：男子当然可以知道，上帝由“物理”的权力的原因时，后者是正确的发达，即使启示是“道义上”有必要为人类的大部分，当困难达到迅速，肯定的，正确的知识，是上帝的考虑。 What conditions were necessary for this right development of reason, how much positive education was required to equip the mind for this task of knowing God and some of His attributes with certainty, the Council did not profess to determine.什么样的条件有必要为这一权利的发展，因此，多少正面教育，必须装备铭记这个任务不知道上帝和他的一些属性与确定性，安理会没有自称来确定。 Neither did it undertake to decide whether the function of reason in this case is to derive the idea of God wholly from reflection on the data furnished by sense, or merely to bring out into explicit form, by means of such data, an idea already instinctive and innate.也没有进行，以决定是否功能的原因，在这种情况下是犯法的想法完全是从上帝的思考数据所提供的意义上说，或只是为了带出到明确的形式，手段等数据，一个想法已经本能和天生的。 The former view, that of Aristotle had the preference; but the latter view, that of Plato, was not condemned.前者认为，亚里士多德有偏爱;但后者认为，柏拉图，是不是谴责。 God's indirect manifestations of Himself in the mirror of nature, in the created world of things and persons, were simply declared to be true sources of knowledge distinct from revelation.上帝的间接表现自己在镜子里的性质，在创建世界事物的人，只是被宣布为真正的知识来源有别于启示。
Publication information Written by Edmund T. Shanahan.出版的资料，撰写何厚铧汤匙，沙纳。 Transcribed by Rick McCarty.转录由里克mccarty 。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3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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