Animism is the belief that a spirit or divinity resides within every object, controlling its existence and influencing human life and events in the natural world. 万物有灵论是信仰，一个精神或神驻留在每一个对象，控制其存在和影响了人类的生活和活动在各自然世界。 Animistic religious beliefs are widespread among primitive societies, particularly among those in which many different spiritual beings are believed to control different aspects of the natural and social environment. animistic宗教信仰是普遍的原始的社会，特别是那些在这许多不同的精神都认为，以控制不同方面的自然和社会环境。
The British anthropologist Sir Edward B. Tylor developed the concept of animism in the late 19th century.英国人类学家尤德爵士乙tylor发展的概念，万物有灵论在19世纪后期。 Tylor regarded animism as the most primitive stage in the evolution of religion. tylor认为万物有灵论作为最原始的阶段，在宗教演变。 He suggested that the contemplation of dreams and trances and the observation of death led primitive peoples to conceive of the Soul and of human spirits, and that these spiritual conceptions were then projected onto the natural world.他建议说，沉思的梦想和trances和观察的死亡，导致原始的人民设想的灵魂和人类的精神，这些精神概念，然后投影到自然世界。 Although he developed no fixed evolutionary sequence, Tylor postulated that a belief in animism led to the definition of more generalized deities and, eventually, to the worship of a single god.虽然他没有固定的发展进化序列， tylor假定一个信念在万物有灵论导致的定义更广义的神，并最终以崇拜一个单一的上帝。 This evolutionary view of religion has been rejected by many 20th-century anthropologists, who tend to stress the collective, social aspects of Primitive Religion.这进化宗教观已被拒绝，许多二十世纪的人类学家，谁往往强调集体，社会方面的原始宗教。
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Bibliography
参考书目
Frazer, JG, The
Golden Bough, 3d ed.弗雷泽， jg ，黄金树干，三维教育署。 (1935; repr. 1966); Lowie, RH,
Primitive Religion (1948; repr. 1970); Tylor, EB, Primitive Culture (1871; repr.
1970). （ 1935年; repr 。 1966 ） ;路威，铑，原始宗教（ 1948年; repr 。 1970年） ; tylor
，电子束，原始文化（ 1871年; repr 。 1970年） 。
Related ideas: Shaman; Totem.相关的想法：巫师;图腾。
(Latin, Anima, Soul) （拉丁语，阿尼玛，灵魂）
Animism is the doctrine or theory of the soul.万物有灵论是学说或理论的灵魂。 In current language the term has a twofold signification:在当前的语言来说，有两方面的意义：
I. PHILOSOPHICAL--the doctrine that the soul is the principle of life in man and in other living things.一，哲学-理论的灵魂，是生命的原则，在男子，并在其他生活的东西。 As applied to man it embodies the essence of spiritualistic as opposed to Materialistic philosophy.适用于男子，它体现的本质spiritualistic作为反对唯物主义的哲学。
II.二。 ETHNOLOGICAL--a theory proposed in recent years to account for the origin and development of religion.人种学-理论提出了在近年帐户的起源和发展宗教。 As such it is known as the Soul or Ghost-theory of religion.因此，它被称为灵魂或鬼-宗教理论。
I. PHILOSOPHICAL一，哲学
For the application of the theory of animism to living things in general, see LIFE.为应用理论的万物有灵论，以生活的东西一般，看到的生活。 So far as it is specially concerned with man, animism aims at a true knowledge of man's nature and dignity by establishing the existence and nature of the soul, its union with the body, its origin and duration.直至目前为止，因为这是特别关注与男子，万物有灵论的目的是在一个真正的知识，人的本质和尊严，通过建立的存在和性质的灵魂，它的联盟与机构，它的起源和持续时间。 These problems are at the basis of our conscious existence and underlie all our studies in mental and moral life.这些问题都是在基础上我们有意识的存在和理解我们的所有研究，在精神和道德的生活。 The importance of animism today is shown because;的重要性，今天是万物有灵论，因为显示;
its validity as a theory has been questioned;其有效性作为一个理论受到质疑;
a school has risen which treats psychology without reference to the soul;一所学校已上升，其中对待心理没有提到的灵魂;
hence the attempt at "psychology without a soul", eg Sully, James, Murray, Davis, Kœlpe, Höffding.因此，企图在“心理学没有灵魂” ，例如玷污，詹姆斯，美利，戴维斯， kœlpe ， höffding 。
In establishing the doctrine of animism the general line of reasoning is from effect to cause, from phenomena to their subject or agent.在建立的原则，万物有灵论的一般路线的推理是从效力的原因，从现象到其主题或代理人。 From the acts of mind and of will manifested in individual conscious life, we are forced to admit the existence of their source and principle, which is the human soul; from the nature of the activity is inferred the nature of the agent.从行为的心态和意志的体现在个人的自觉生活，我们不得不承认的存在，其来源和原则，这是人的灵魂;从活动的性质，推断性质的代理人。 Scholastic philosophy, with Aristotle and the Christian Fathers, vindicates the true dignity of man by proclaiming the soul to be a substantial and spiritual principle endowed with immortality.士林哲学，亚里士多德和基督教的父亲，证明了真正的尊严，人通过宣布的灵魂，是一个实质性的和精神的原则，赋予不朽。 The soul is a substance because it has the elements of being, potency, stability, and is the subject of modifications--which elements make up the notion of substance.灵魂是一种物质，因为它的内容，效力，求安定，求是的主题修改-哪些要素弥补概念的实质内容。 That the soul is a spiritual substance, ie immaterial and a spirit, is inferred from its acts of intelligence and of freewill, which are performed without the intrinsic cooperations of the bodily organs.认为灵魂是一种精神实质，即无形资产和一种精神，是推断其行为的情报和任意，这是在无内在合作的身体器官。 By immortality is understood in general terms the future life of the soul after separation from the body.由不朽的了解，在一般条款的未来生活的灵魂，在离职后从体内。 The chief errors are those which contend;行政错误是那些争辩;
that the soul is not a substance.这灵魂，是不是一种物质。 Thus因而
some writers, eg Kant, hold that the soul is not a real, but only a logical, subject;一些作家，例如康德，认为灵魂是不是真实的，但只有一个逻辑，主题;
modern Pantheism, seem especially in New England Transcendentalism (eg Emerson, Royce) and the Neo-Hegelian school which unifies human and divine consciousness (eg Prof. TH Green);现代泛神论，似乎特别是在新英格兰超验主义（如艾默生，劳斯莱斯）和新黑格尔所学校，统一的人力和神圣的意识（如教授次绿皮书） ;
the school of Associationists (eg Hume, Davis, Höffding, Sully), who contend that the soul is only a bundle or group of sensations; those who teach that the soul is only activity, nothing more (Wundt), or "a wave of consciousness" (Morgan);学校associationists （如休谟，戴维斯， höffding ，玷污） ，谁争辩说，灵魂只是一个捆绑或一组的感觉;那些谁教导的灵魂，是唯一活动，没有更多的（冯特） ，或“浪潮意识“ （摩根） ;
the Agnostic and Positivistic school (eg Locke, Spencer, James, Prof. Bowne, Comte), who affirm that the soul is unknown and unknowable, although some among them postulate it as the subject of our conscious states; the materialistic school which denies its existence altogether (eg Tyndall, Huxley)该不可知论者和实证学校（如洛克，斯宾塞，詹姆斯教授bowne ，孔德） ，谁确认的灵魂，是未知和不可知，虽然有些人，其中假定它为题材我们有意识地国;功利学校否认其存在共（例如廷德尔，赫胥黎）
That the soul is neither spiritual, nor immortal.这灵魂，既不是精神，也不是神仙。 Modern Materialism, Positivism, and Agnosticism have tried in every way to establish this thesis.现代唯物主义，实证主义，和不可知论曾尝试以各种方式建立这一论断。 Various theories of knowledge have been proposed, and the discoveries of modern science have been cited in its behalf.各种理论知识已提议，并发现，现代科学已列举在其代表。 Appeal has been taken to psychophysics and to such facts as the localization of function, the correlation of thought to the structure of the brain, and the results of cerebral lesion.上诉已采取心理物理学和这样的事实，作为本地化的功能，相关的思路，以结构的大脑，结果脑损伤。 Theories of Monism (eg the double-aspect theory) and of Parallelism have been advanced to account for the acts of mind and of will.理论一元（如双方面的理论）和并行已先进到帐户的行为的心态和意愿。 Yet animism as a doctrine of the spiritual soul remains unshattered, and the spiritualistic philosophy is only more strongly entrenched.然而，作为一个万物有灵论的教义精神的灵魂，仍然是unshattered ，和spiritualistic哲学是，只有更加强烈根深蒂固的。 (Cf. SUBSTANCE, AGNOSTICISM POSITIVISM, MATERIALISM, SOUL, IMMORTALITY, PSYCHOLOGY). （参见物质，不可知论实证主义，唯物主义，灵魂不死，心理学） 。
II.二。 ETHNOLOGICAL人种
In this sense animism is the theory proposed by some evolutionists to account for the origin of religion.在这个意义上是万物有灵论的理论所提出的一些进化论者，以帐户为原产地的宗教。 Evolution assumes that the higher civilized races are the outcome and development from a ruder state.演化假定较高的文明比赛的结果和发展，从一个粗鲁的国家。 This early stage resembles that of the lowest savages existing today.这个早期阶段相似的最低野蛮人现有的今天。 Their religious belief is known as animism, ie belief in spiritual beings, and represents the minimum or rudimentary definition of religion.他们的信仰被称为万物有灵论，即信仰，精神的人，代表最低或最起码的定义宗教。 With this postulate as the groundwork for the philosophy of religion, the development of religious thought can be traced from existing data and therefore admits of scientific treatment.与此假设作为为宗教哲学，发展宗教思想可以追溯到从现有的数据和承认，因此，科学的治疗。 The principle of continuity, which is the basal principle in other departments of knowledge, was thus applied to religion.连续性原则，这是基本原理，在其他部门的知识，因此，适用于宗教。 Comte had given a general outline of this theory in his law of the three states.孔德给予了一般纲要的这一理论在他的法律的三个国家。 According to him the conception of the primary mental condition of mankind is a state of "pure fetishism, constantly characterized by the free and direct exercise of our primitive tendency to conceive all external bodies soever, natural or artificial, as animated by a life essentially analogous to our own, with mere difference of intensity".据他的构想主要的精神状态，人类是一个国家的“纯拜物教，不断的特点是由自由和直接行使我们的原始倾向设想的所有外部机构soever ，自然的或人为的，作为动画由一个生活基本上是类似的我们自己的，只是不同的强度“ 。 Proposed at a time when evolution was in the ascendency, this opinion fell at once under the dominion of the current conviction.建议在的时候，进化被分在ascendency ，这个意见在下跌，一旦下的统治当前的信念。 The hope was entertained that by a wider and more complete induction religion might be considered as a purely natural phenomenon and thus at last be placed on a scientific basis.希望被受理，通过更广泛和更完整的感应宗教可能被视为一个纯粹的自然现象，从而在最后摆在了科学依据。 The foundation of animism as a theory of religion is the twofold principle of evolution:基础万物有灵论作为一个宗教理论是双重原则的演变：
the anthropological assumption that the savage races give a correct idea of religion in its primitive state;人类学的假设是野蛮的种族给予一个正确的思想，宗教在其原始状态;
the philosophical assumption that the savage state was the childhood of the race and that the savage mind should be likened to a child (eg Lubbock, Tylor, Comte, Tiele, Reville, and Spencer).哲学假设，即野蛮的国家是童年的种族和野蛮的态度，应该比喻为一个孩子（例如拉伯克， tylor ，孔德， tiele ， Reville ） ，和斯宾塞） 。
Hence the evolution of religious thought can be traced from existing data, viz, the beliefs of the lowest savages, and though deeply modified as mankind rises in culture, yet it always preserves an unbroken continuity into the midst of modern civilization.因此，演化的宗教思想可以追溯到从现有的数据，即信仰的最低野蛮人，虽然深感改性作为人类上升，在文化，但它始终保留一个完整的连续性，到正处于现代文明。 This continuum, or common element, in all religions is animism.这个连续，或共同的要素，在所有的宗教是万物有灵论。 The importance of animism in the science of religion is due to Tylor, who represents it as a primitive philosophy supplying at the same time the foundation of all religion.的重要性，万物有灵论在科学的宗教是由于tylor ，谁代表它作为一个原始的哲学供应在同一时间内的基础，所有的宗教。 His work entitled "Primitive Culture", first published in 1863, is justly called the "Gospel of Animism".他的作品题为“原始文化” ，首次发表在1863年，是公正，所谓的“福音万物有灵论” 。 Animism comprehends the doctrine of souls and spirits, but has its starting point in the former.万物有灵论comprehends学说的灵魂和精神，但其出发点在前者。 Dreams and visions, apparitions in sleep and at death, are supposed to have revealed to primitive man his soul as distinct from his body.梦想和愿景，显现在睡眠和死亡，是为了显示，以原始人他的灵魂有别于他的身体。 This belief was then transferred to other objects.这个信念，当时转移到其他物体。 As the human body was believed to live and act by virtue of its own inhabiting spirit-soul, so the operations of the world seemed to be carried on by other spirits.由于人体被认为是生活和行为，凭借其自身的居住精神的灵魂，所以行动的世界，似乎要进行对其他的精神。 To the savage mind, animals, plants, and all inanimate things have souls.向野蛮的心目中，动物，植物，和所有无生命的东西，有灵魂。 From this doctrine of souls arises the belief in spirits.从这个学说的心灵产生的信念，精神。 Spirits are of the same nature as souls, only separated from bodies--eg genii, fairies, demons--and acting in different ways as tutelary guardians, lingering near the tomb or roaming about (Spiritism), or incorporated in certain objects (Fetishism, Totemism).精神是相同性质的灵魂，只有脱离机构-例如g enii，仙女，恶魔-和署理以不同的方式，作为监护人的监护，附近徘徊墓或漫游约（ s p iritism），或纳入在某些物件（拜物教，图腾崇拜） 。 They appear to man in a more subtle material form as vapour, or as an image retaining a likeness to the bodily shape; and they are feared by him, so that he tries to control their influence by propitiation and magic (Shamanism).他们似乎男子在一个较为微妙的物质形式作为蒸气，或作为一个形象保留似的向身体形状;和他们所害怕的他，让他尝试以控制其影响力由propitiation和魔术（萨满教） 。 Thus unconsciousness, sickness, derangement, trance were explained by the departure of the soul.因此，无意识，疾病，紊乱， trance解释了离开的灵魂。 Among savages and Buddhist Tatars the bringing back of lost souls was a regular part of the sorcerer's profession.其中野蛮人和佛教的鞑靼人携带回失去的灵魂是一项经常性的一部分，该巫师的职业。 The belief prevails among the American Indians that if one wakes a sleeper suddenly he will die, as his vagrant soul may not get back in time.相信普遍存在，其中美洲印第安人，如果一醒来，一卧铺突然，他会死，因为他流浪的灵魂，可能无法取回的时间。 For the savage, as the lowest of men, is supposed to be actuated by the lowest of passions.为野蛮，最低的男人，应该是驱动中最低的激情。 Hence the fear-theory of religion is essential to animism.因此，恐惧宗教理论是必不可少的万物有灵论。 Animism therefore discovers human life in all moving things.万物有灵，因此发现人的生命在所有移动的东西。 To the savage and to primitive man there is no distinction between the animate and the inanimate.以野蛮和原始人有没有区别动画和无生命的。 Nature is all alive.性质是所有活着。 Every object is controlled by its own independent spirit.每个对象是控制自己的独立精神。 Spirits are seen in the rivers, the lakes, the fountains, the woods, the mountains, the trees, the animals, the flowers, the grass, the birds.的精神，被认为是在河流，湖泊，喷泉，树林，山脉，树木，动物，花卉，草，鸟。 Spiritual existences--eg elves, gnomes, ghosts, manes, demons, deities--inhabit almost everything, and consequently almost everything is an object of worship.精神存在-例如精灵， g nomes，鬼， m anes，魔，神-居住在几乎所有的，因此几乎所有的是一个崇拜的对象。 The Milky Way is "the path of the souls leading to the spirit-land"; and the Northern Lights are the dances of the dead warriors and seers in the realms above.银河系是“道路的灵魂导致的精神-土地” ;北极光是舞蹈死亡勇士和seers ，在上述领域。 The Australians say that the sounds of the wind in the trees are the voices of the ghosts of the dead communing with one another or warning the living of what is to come.澳洲人说的声音，风在树的声音鬼的死亡communing与一的另一个或警告的生活是什么来。 The conception of the human soul formed from dreams and visions served as a type on which primitive man framed his ideas of other souls and of spiritual beings from the lowest elf up to the highest god.的概念，人类的灵魂，形成了从梦想和愿景，服务作为一种对其中原始人的框架，他的思想对其他的灵魂和精神的人从最低Elf公司最多最高的神。 Thus the gods of the higher religions have been evolved out of the spirits, whether ghosts or not, of the lower religions; and the belief in ghosts and spirits was produced by the savage's experience of dreams and trances.因此，神较高的宗教已演变出来的精神，无论是鬼，或没有，较低的宗教和信仰，鬼和神是所产生的野蛮的经验，梦想和trances 。 Here, it is claimed, we have the germ of all religions, although Tylor confesses that it is impossible to trace the process by which the doctrine of souls gave rise to the belief in the great gods.在这里，这是声称，我们有胚芽的所有宗教，虽然tylor confesses ，这是不可能的追查过程，其中的灵魂学说引起了信念，在伟大的神。 Originally, spirits were the application of human souls to non-human beings; they were not supernatural, but only became so in the course of time.本来，烈酒被应用人类灵魂的非人类;他们不是超自然的，但只有成为所以在这个过程中的时间。 Now, as modern science shows the belief in ghosts or spirits to be a hallucination, the highest and purest religion--being only the elaboration of savage beliefs, to the savage mind reasonable enough--cannot be accepted by the modern mind for the reason that it is not supernatural nor even true.现在，随着现代科学表明，信念，在鬼或烈酒是一个幻觉，最高和精纯的宗教-只有拟订野蛮的信念，向野蛮的心目中合理的足够- ca nnot接受现代记为理由它不是超自然的甚至也不属实。 Such in brief is the outline of the theory by which Tylor attempts to explain not only the phenomenon but the whole history and development of religion.例如，在简短的是纲要的理论，其中tylor试图解释不只是现象，而是整个历史和发展宗教。
Tylor's theory expresses two sides of animism, viz., souls and spirits. tylor的理论表示，双方的万物有灵论，即，灵魂和精神。 Spencer attempts to synthesize them into one, viz., souls or ancestor-worship.斯潘塞试图综合成一个，即，灵魂或祖先崇拜。 He agrees with Tylor in the animistic explanation of dreams, diseases, death, madness, idiocy, ie as due to spiritual influences; but differs in presenting one solution only; viz., cult of souls or worship of the dead.他同意与tylor ，在animistic解释梦，疾病，死亡，疯狂， idiocy ，即作为因精神的影响;不同，但在提交解决办法之一，仅分别为，邪教的灵魂或崇拜的人死亡。 "The rudimentary form of all religion", he writes, "is the propitiation of dead ancestors", or "ghost propitiation". “最起码的形式，所有的宗教” ，他写道， “是propitiation死亡的祖先” ，或“鬼propitiation ” 。 Hence Spencer denies that the ascription of life to the whole of nature is a primitive thought, or that men ever ascribed to animals, plants, inanimate objects, and natural phenomena souls of their own.因此，斯宾塞否认归属的生活到整个大自然是一个原始的思想，或男性以往任何时候都归因于动物，植物，无生命的物体，和自然现象的灵魂自己。 Spencer's theory is known as the "Ghost-theory of Religion" and at the present time is generally discredited even by evolutionists.斯宾塞的理论是被称为“鬼-宗教理论” ，并在目前的时间一般是抹黑，甚至由进化论者。 With Tylor the worship of the dead is an important subdivision of animism; with Spencer it is the one and all of religion.与tylor崇拜死是一个重要的细分万物有灵论;与斯宾塞，这是一个和所有宗教。 Lippert consistently carries out the theory of Spencer and, instead of animism, uses the word Seelenkult. lippert始终进行的理论和斯潘塞，而不是万物有灵，使用Word seelenkult 。 De la Saussaye says that Lippert pushes his view to an extreme and supports it with rich, but not over-trustworthy, material.德香格里拉saussaye说， lippert推动，他认为，以一个极端的，并支持它拥有丰富的，但不能过分值得信赖的，素材。 Schultze considers fetishism and animism as equally primitive. schultze认为拜物教和万物有灵论同样原始。 FB Jevons rejects the theory that all gods of earlier races were spirits of dead men deified.库务局拒绝杰文斯的理论，所有的神早先比赛的精神，死亡男子神化。
The animism of Tylor is vague and indefinite.该万物有灵论的tylor是含糊和无限期的。 It means the doctrine of spirits in general, and is best expressed by "Animated Nature".这意味着中庸精神的一般，是最好的表达“动画的性质” 。 Fetishism is a subordinate department of animism, viz, the doctrine of spirits embodied in, or attached to, or conveying influence through, certain animals or material objects.拜物教是一个下属的部门的万物有灵论，即中庸之道的精神，体现在，或重视，或输送的影响，通过，某些动物或实物。 The animism of Tylor differs little from the naturalism of Reville or the fetishism of De Ia Rialle.该万物有灵论的tylor不同，很少从自然的Reville ） ，或拜物教的德保监rialle 。 It accounts for the belief in immortality and metempsychosis.它占的信念，不朽和metempsychosis 。 It thus explains the belief in the passage of souls from men to beasts, and to sticks and stones.因此，它解释的信念，通过灵魂从官兵野兽，并棍棒和石块。 It includes tree-worship and plant-worship--eg the classic hamadrya, the tree-worship of the South African natives, the rice-feasts held by the Dyaks of Borneo to keep the rice-souls in the plants lest by their departure the crop decay.它包括树的崇拜和植物崇拜-例如经典h amadrya，树崇拜南非当地人，以稻米为节日举行的由迪亚卡人婆罗洲保持水稻的灵魂，在植物，以免他们离开该作物老化的问题。 It is the solution proposed for Manes-worship, for the Lares and the Penates among the Greeks and Romans, where the dead ancestors, passing into deities, go on protecting the family as the dead chief watches over the tribe.这是提出的解决办法，为manes崇拜，为lares和忒斯之间的希腊人和罗马人，其中死亡的祖先，通过到神，到对保护家庭作为死者的行政手表超过部落。 In animism Tylor finds an explanation for funeral rites and customs--feasts of the dead, the human sacrifices of widows in India, of slaves in Borneo; sending messages to dead chiefs of Dahomey by killing captives taken in war, the slaughtering of the Pawnee's horse and of the Arab's camel at the graves of their masters, placing food and weapons in, or on, the tomb--customs which survive in the practice of burning paper messengers and placing stone, clay, or wooden substitutes on graves in China and Japan.在万物有灵论tylor认定，解释为葬礼和海关-节日的死亡，人类的牺牲遗孀在印度，奴隶在婆罗洲;传送讯息给死亡酋长达荷美杀害俘虏采取在战争中，屠宰的波尼的马和阿拉伯的骆驼在他们的坟墓的主人，把粮食和武器的，或对，墓-海关生存，在实践中焚烧文件的使者，并把石料，粘土，或木制代用品对坟墓在中国和日本。
The general principles of animism are:一般原则万物有灵论是：
in the last analysis it is a biological theory, and attempts to explain all phenomena through analogy with biological phenomena.在过去的分析，这是一个生物学的理论，并试图解释所有的现象，通过类比与生物现象。 To the savage, and to primitive man, all moving things lived, and the fancy which created ghosts or souls to account for human life soon extended this explanation to all other external objects.以野蛮，并原始人，所有移动的东西，生活，以及花式创造鬼或灵魂，以帐户为人类生活，尽快延长这个解释，所有其他外部对象。
The greater value it attaches to unwritten sources, viz., folk-lore, customs, rites, tales, and superstitions, in comparison with literary sources.更大的价值，它十分重视不成文的来源，即，民间传说，习俗，礼仪，故事，迷信，在比较文学的来源。 That spiritual beings are modelled by man on the primary conception of his own human soul.认为精神都为蓝本，由男子对主要的概念，他自己的人的灵魂。
Their purpose is to explain nature on the primitive, childlike theory that it is thoroughly and throughout animated nature.他们的目的是要解释的性质，对原始的，小孩子的理论，这是彻底和整个动画的性质。
The conception of the human soul is the source and origin of the conceptions of spirit and deity, from the lowest demon up to Plato's ideas and the highest God of Monotheism.的概念，人类的灵魂，是从源头和原产地概念的精神和神，从最低的恶魔，直至柏拉图的思想和最高的神神。
Yet it gives no unified concept of the world, for the spirits which possess, pervade, and crowd nature are individual and independent.但它没有给统一的概念，世界上，为的精神，拥有，随处可见，和人群的性质是个人和独立。
It is without ethical thoughts and motives.这是没有道德的想法和动机。 Thus Tylor holds as proved that religion and morality stand on independent grounds; that, while lower races have a code of morals, yet their religion--animism--is unmoral, and thus the popular idea that the moral government of the universe is an essential tenet of natural religion simply falls to the ground.因此， tylor举行，作为证明，宗教和道德的立场，独立的理由; ，而较低的赛事有一个守则，道德，但他们的宗教-万物有灵论-是u n moral，因此，流行的思想，道德，政府的宇宙是一必不可少的特尼特自然宗教只是下降到地面。
The followers of Tylor have pushed these principles to an extreme and applied them with more clearness and precision.追随者tylor推动这些原则，是一个极端的研究和应用他们更清晰和精确度。 The present tendency of the anthropological school is to begin with a prereligious stage, from which religious ideas slowly emerged and elaborated themselves.目前的趋势，人类学学校开始与prereligious阶段，从哪个宗教思想慢慢出现，并阐述了自己。 Hence religious life was preceded by a period characterized by an utter absence of religious conceptions.因此，宗教生活之前有一个时期的特点是完全没有宗教观念。 Thus Tiele holds that animism is not a religion, but a sort of primitive philosophy, which not only controls religion, but rules the whole life of man in the childhood of the world.因此， tiele认为，万物有灵论是不是宗教，而是一种原始的哲学，这不仅控制宗教，但规则的整个生命的人在童年的世界。 It is a belief that every living thing--ie moving thing--is for primitive man animated by a thinking, feeling, willing spirit, differing from the human in degree and power only.这是一个相信每一个生活的事-即移动的东西-是原始人的动画由一个思想，感情，愿意精神，从不同的人在程度上和权力只。 Religion did not spring from animism, but its first manifestations are dominated by animism, that being the form of thought natural to primitive man.宗教没有春天从万物有灵论，但它首先表现为主导的万物有灵论，即作为形式的思想自然的原始人。 Pfleiderer teaches that belief in God was formed out of the prehistoric belief in spirits, that these spirits are ancestor-spirits and nature-spirits found everywhere in the primeval period of peoples side by side with one another and passing into each other in various forms of combination without the one being able to be referred to the other, that the prehistoric belief in spirits cannot yet be properly called religion--it only contained the germs of religion. pfleiderer教导我们，违背对真主信仰的形成出史前的信念，振奋精神，这些精神是祖先-精神和自然的精神，随处可见在原始时期，人民并肩与互相进入对方在各种形式的结合无一能够被转介到其他，即史前时期的信仰，精神尚不能得到妥善所谓的宗教-它只是载有细菌的宗教。 Caspari teaches a pre-animistic period in the family circle and holds that the worship of elders and chieftains was the first religion. caspari任教前animistic时期，在家庭中循环，并认为崇拜的长者和酋长是第一宗教。 Brinton says "the present probability is that in the infancy of the race there was at least no objective expression of religious feeling", and that "there must have been a time in the progress of organic forms from some lower to that highest mammal, man, when he did not have a religious consciousness; for it is doubtful if even the slightest traces of it can be discerned in the inferior animals". brinton说： “目前的概率是，在起步阶段的比赛有至少没有客观的表达宗教感情” ， “必须有已在一段时间的进展，有机形式从一些较低的这一最高的哺乳动物，男子，当他没有一个宗教意识;令人怀疑，如果连丝毫的痕迹，它可以分辨在劣势的动物“ 。 The French school of anthropology is distinguished by its outspoken atheism and materialism.法国的学校人类学是尊敬其敢言的无神论和唯物论。 Darwin, Spencer, and Lubbock hold that primitive man had no idea of God.达尔文，斯宾塞，和拉伯克认为，原始人不知道上帝的。 Linguistic analysis, as Baynes clearly proves, shows this to be false.语言学分析，作为baynes清楚地证明，表明这是虚假的。 The theory of animism has exerted great influence on the study of religions during the last twenty years.理论的万物有灵论已施加了很大的影响，对研究宗教在过去的二十年。 This is shown in the animistic trend of Prof. Maspero's study of the Egyptian religion; in the contention of the late Prof. W. Robertson Smith that the religion and social institutions of the Semites are founded on Totemism; in the emphasis laid on the animism of the ancient Israelites by Dr. Stade; in the worship of the dead and of ancestors among the Vedic Indians and the Persians; in the study of soul-worship among the Greeks, by E. Rhode.这表现在animistic的趋势，教授maspero的研究埃及宗教;在争论的已故教授瓦特罗伯逊史密斯认为，宗教和社会机构的闪米特人是建基于图腾崇拜;在重点奠定了对万物有灵论对古代以色列人博士比赛;在崇拜死亡和祖先之间的吠陀印度人和波斯人;在研究的灵魂崇拜之间的希腊人，罗德岛的E. 。 That this influence was not for good is the opinion of Prof. Brinton, who says that the acceptance of animism as a sufficient explanation of early cults has led to the neglect, in English-speaking lands, of their profounder analysis and scientific study.这种影响是不是好，是民意的教授brinton ，谁说，接受万物有灵论作为一个足够的解释，早期的邪教导致了忽视，在以英语为母语的土地，他们的profounder分析和科学的研究。 Tylor published the third edition of "Primitive Culture" in 1891, confident of having proved the evolution theory as to the origin of our civilization from a savage condition, the savage belief in souls and spirits as the germs of religion, and the continuity of this belief in its progressive forms of development up to Monotheism. tylor出版的第三版“原始文化”于1891年，有信心，有证明，进化理论，以原产地我们的文明从野蛮的条件下，野蛮的信仰，灵魂和精神，作为细菌的宗教，和连续性，这相信在其累进形式的发展，直至神。 Yet the hope was short-lived.然而，希望是短命的。 More scientific research and severer criticism have deprived this theory of its former wide influence.更多的科学研究和严厉的批评，剥夺了这个理论，其前广泛的影响力。
(1) The assumption that the lowest savages of today give approximately a faithful picture of primitive times is not true. （ 1 ）假设，即最低的野蛮人今天给大约忠实图片的原始时代是不正确的。 Savages have a past and a long one, even though not recorded.野蛮人有一个过去和长期的一，即使没有记录。 "Nothing in the natural history of man", writes the Duke of Argyll, "can be more certain than that morally and intellectually and physically he can and often does sink from a higher to a lower level". “没有在自然史的男子” ，写入阿盖尔公爵“ ，可以更加肯定比在道义上和智力上和体力，他可以，而且往往不下沉，从较高的到较低的水平” 。 Max Müller assures us that "if there is one thing which a comparative study of religions places in the clearest light, it is the inevitable decay to which every religion is exposed. . . . Whenever we can trace back a religion to its first beginnings, we find it free from many blemishes that affected it in its later states".最高米勒向我们保证说： “如果有一件事，其中比较研究宗教的地方，在清晰的光线，这是无可避免的衰变，其中每一种宗教都暴露。 。每当我们可以追溯到一个宗教，以第一的开端，我们觉得有很多免费的污点，影响它在其后来的国家“ 。 Even Tylor admits that animism is everywhere found with the worship of a great God.甚至tylor承认，万物有灵论是无处不在，发现与崇拜一个伟大的神。 Brinton holds that the resemblance of the savage mind to that of the child is superficial and likens the savage to the uncultivated and ignorant adult among ourselves. brinton认为，相似的野蛮态度，即儿童是肤浅和likens野蛮向荒地和愚昧落后的成人之间的自己。
(2) It is opposed by the Philological and Mythological schools. （ 2 ） ，这是反对的语言学和神话的学校。 Thus Max Müller explains much in animism by superstition, a poetical conception of nature, and especially by personification.因此，最高米勒解释，很多在万物有灵论，由迷信，一诗的概念，性质，特别是由人格化。 He says that inanimate objects were conceived as active powers and as such were described as agents by a necessity of language, without, however, predicating life or soul of them; for human language knows at first no agents except human agents.他说，无生命的物体被设想为积极的权力和作为这种被描述为一个代理商的必要性，语言，没有，不过，预测生命或灵魂;人类语言知道在第一次没有代理商，除非人类代理商。 Hence animism was a stage of thought reached slowly, and not by sudden impulses.因此，万物有灵论是一个阶段的思想慢慢达成，而不是突然的冲动。 "What is classed as animism in ancient Aryan mythology", he writes, "is often no more than a poetical conception of nature which enables the poet to address sun, moon, rivers and trees as if they could hear and understand his words." “什么是列为万物有灵论在古代雅利安人的神话” ，他写道， “往往是不超过一诗的概念，性质，使诗人，以解决太阳，月亮，河流和树木，如果他们能听到并理解他的话” 。 The same truth finds abundant illustration in the Psalms.同样的真理，发现丰富的插图，在诗篇。 "Sometimes, however," he adds, "what is called animism is a superstition which, after having recognized agents in sun, moon, rivers and trees, postulates on the strength of analogy the existence of agents or spirits dwelling in other parts of nature also, haunting our houses, bringing misfortunes upon us, though sometimes conferring blessings. These ghosts are often mixed up with the ghosts of the departed and form a large chapter in the history of ancient superstition." “有时候，不过， ”他补充说， “什么是所谓的万物有灵论是一种迷信，后承认，代理商在太阳，月亮，河流和树木，假设对强度的比喻存在的代理商或烈酒居住在其他部分的性质此外，困扰我们的房子，使我们的不幸后，虽然有时赋予的祝福，这些鬼往往混淆了与鬼的离开，形成一个大型史上的新篇章古代迷信“ 。 The ghost, or ancestor, theory received a fatal blow from Lang's "Making of a Religion", where it is shown that the belief of the most primitive savages is in a High God, Supreme God, and Moral God.幽灵，或祖先的理论，收到了致命的一击，从郎咸平的“一种宗教” ，这表明的信念，最原始的野蛮人是在一个高的上帝，最高的上帝，道德神。 Lang thus confutes Tylor's contentions:郎咸平因此confutes tylor的争论：
that man could not have possibly started with a belief in a Supreme Being; that religion and morality must have separate origins.这名男子未能有可能开始同一个信念最高法院的一项;宗教和道德，必须有独立的起源。
Even in China, where ancestor-worship prevails, we find it distinct from the worship of gods, and there is no trace of an ancestor having ever become a god.甚至在中国，祖先崇拜盛行，我们发现它有别于崇拜神，并没有踪影，一经祖先以往任何时候都成为上帝。 Again, soul-worship and ancestor-worship are not identical, and with many tribes much attention is paid to conciliating the souls of the dead where ancestor-worship is unknown.再次，灵魂崇拜和祖先崇拜是不相同的，并与许多部落的很多注重调解的灵魂，死者的地方祖先崇拜是未知之数。 Brinton holds the former to be older and more general. brinton举行前须老年人和更普遍的。 The aim is to get rid of the soul, to put it to rest, or send it on its journey to a better land, lest it trouble the survivors.目的是要摆脱的灵魂，把它休息，或将其发送就其旅程一个更美好的土地，否则麻烦的幸存者。 Karl Mullenhöff maintains that folk-lore has no independent value and as a source of mythology is of only secondary importance.卡尔mullenhöff坚持认为，民间传说没有独立的价值和作为一个来源的神话，是只有中学的重要性。
(3) Animism is not the sole and chief source of religion. （ 3 ）万物有灵论是不是唯一的和行政的来源宗教。 De la Saussaye says that the belief of the early Teutons consisted only to a small extent of animistic ideas concerning souls and spirits.德香格里拉saussaye说的信念，早日teutons构成，只有一个小的程度animistic的思想灵魂和精神。 Prof. FB Gummere teaches that in Teutonic mythology animism has not succeeded in annexing nature-mythology.库务局格梅雷教授任教，在teutonic神话万物有灵论未能成功地兼并的性质-神话。 FB Jevons holds that the religious idea is no part of animism pure and simple, and to make the personal agents of animism into supernatural agents or divine powers there must be added some idea which is not contained in animism, and that idea is a specifically religious idea, one which is apprehended directly or intuitively by the religious consciousness.库务局杰文斯认为，宗教的想法是没有的一部分，万物有灵论单纯和简单，并且使个人代理人的万物有灵论到超自然的代理商或神圣的权力，必须有增加了一些想法是不包含在万物有灵论，这种想法是一个特别的宗教构思，其中逮捕是直接或通过直观的宗教意识。 E. Mogk, whose inclinations lean to Tylor, is yet constrained by a scientific mind to recognize nature-worship and the great gods as original; and he warns the student of Teutonic mythology that he must not allow himself to be seduced into disregarding the fact that the worship of the God of Heaven is one of the most original elements of the Teutonic belief. e. mogk ，其倾向倾斜tylor ，是约束，但一个科学的态度认识自然崇拜和伟大的神，作为原始;和他警告学生的teutonic神话，他一定不能让自己被引诱到不顾事实该崇拜上帝的天堂，是其中一个最原始元素的teutonic信念。 De la Saussaye and Pfleiderer hold that the supposition according to which every conception of an object--eg tree, sun, moon, clouds, thunder, earth, heaven--as a living being has an animistic character is undemonstrable and improbable.德香格里拉saussaye和pfleiderer认为，假设根据每一个概念，一个物体-例如，树，太阳，月亮，云，雷声大，地球，天堂-作为一个生活正有一个an imistic性格是u n demonstrable和琢磨。 They show from Teutonic mythology that the power and beneficent influence of these objects of nature and their symbolic conception belong to another sphere of ideas and sentiments than that of animism.他们表明，从teutonic神话认为，电力和有益的影响，这些物体的性质和其象征性的概念属于另一个领域的想法和情绪比的万物有灵论。
(4) Prof. W. Robertson Smith and Prof. Frazer conclusively prove that the animistic religion of fear was neither universal nor primitive. （ 4 ）教授瓦特罗伯逊和史密斯教授弗雷泽得出结论，证明该animistic宗教的恐惧，既不普遍，也不原始。 According to Prof. Frazer, the primitive reason of sacrifice was communion with God.据弗雷泽教授，原始的原因，牺牲与上帝。 Even worship of the dead cannot be entirely explained animistically as the cult of souls.甚至崇拜死不能完全解释animistically作为邪教的灵魂。 Animistic conceptions may enter into the worship of ancestors and heroes; but other ideas are so essential that they cannot be regarded merely as modifications of soul-worship. animistic观念可能进入崇拜祖先和英雄，但其他的想法是如此重要，他们不能被视为仅仅作为修改的灵魂崇拜。
(5) It is not primitive nor specific. （ 5 ） ，这是不是原始的，也不具体。 Prof. Brinton says, "There is no special form of religious thought which expresses itself as what has been called by Dr. Tylor Animism, ie the belief that inanimate objects are animated and possess souls or spirits." brinton教授说， “是没有的特殊形式的宗教思想，这表示自己有什么被称为博士tylor万物有灵论，即认为无生命的物体是动画和拥有的灵魂或精神” 。 This opinion, which in one guise or another is common to all religions and many philosophies, "is merely a secondary phenomenon of the religious sentiment, not a trait characteristic of primitive faiths".这个意见，这在一个幌子或另一是共同的所有宗教和许多哲学， “只是一个次要的现象，宗教情绪，而不是一个性状特征的原始信仰” 。 De la Saussaye holds that animism is always and everywhere mixed up with religion; it is nowhere the whole of religion.德香格里拉saussaye认为，万物有灵论是始终和到处混淆了与宗教，它是行不通的整个宗教。 Cf.比照。 ANTHROPOLOGY, MYTHOLOGY, EVOLUTION, TOTEMISM, SHAMANISM, FETISHISM, RELIGION, SPIRITISM.人类学，神话，演化，图腾崇拜，萨满教，拜物教，宗教， spiritism 。
Publication information Written by JT Driscoll.出版的资料，撰写的日本烟草公司driscoll 。 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 I. Published 1907.专为圣心耶稣基督的天主教百科全书，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
Bibliography参考书目
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