Monism is any doctrine based on the assumption of a single underlying principle. Metaphysical monism allows that only one being or type of being exists.一元论是任何学说的基础上，假设一个单一的基本原则。 形而上的一元论 ，让只有一个正在或类型的正存在。 A substantial metaphysical monism asserts that the variety in our phenomenal experience is due to the different states of a single all-encompassing substance, for example, Parmenides' Plenum or Baruch Spinoza's God or Nature. 大量形而上学的一元论声称，该品种在我国以惊人的经验，是由于不同国家的一个单一的涵盖一切的物质，例如，巴门尼德'中全会或baruch斯宾诺莎的上帝或性质。 An attributive monism admits many substances but asserts that they are all of the same kind, for example, atoms or GW von Leibniz's monads. 1 定语，一元也承认，许多物质，但声称他们是所有的同类，例如，原子或毛重冯莱布尼兹的monads 。
Epistemological monism identifies that which is immediately present to the knowing mind with the real object known. 认识论的一元论确定那是立即向明知的头脑，真正的对象众所周知的。 Either the content of the mind is equated with the object known (epistemological realism), or the object known is equated with the knowing mind (epistemological idealism). Monism as a philosophical term was first used by Christian Wolff to designate philosophies that attempted to eliminate the mind-body dichotomy.无论是内容的思想是等同的对象已知的（认识论的现实主义） ，或对象知道的是，等同于与明知记（认识论的唯心论） 。元论作为一个哲学来说，首次使用了由基督教沃尔夫指定的哲学，试图消除该身心二分法。
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Monism (Greek monos,"single"), in philosophy, is a doctrine that ultimate reality is entirely of one substance.一元（希腊monos ， “单一” ） ，在哲学，是一个理论，最终的现实是，完全是一个实质内容。 Monism is thus opposed to both dualism and pluralism.一元，因而反对这两个二元和多元化。 Three basic types of monism are recognized: materialistic monism, idealistic monism, and the mind-stuff theory.三种基本类型的一元论是公认的：物质一元论，理想主义的一元论，心理论的东西。 According to the first doctrine, everything in the universe, including mental phenomena, is reduced to the one category of matter.根据第一原则，一切都在宇宙中，包括精神现象，是降低到一类问题。 In the second doctrine, matter is regarded as a form of manifestation of mind; and in the third doctrine, matter and mind are considered merely aspects of each other.在第二个学说，此事被视为是一种形式的表现的心态;而在第三学说，此事，并考虑到被认为是仅仅方面的对方。 Although monistic philosophies date from ancient Greece, the term monism is comparatively recent.虽然monistic哲学日期从古代希腊，任期一元是比较近期的事。 It was first used by the 18th-century German philosopher Christian von Wolff to designate types of philosophical thought in which the attempt was made to eliminate the dichotomy of body and mind.这是首次使用18世纪的德国哲学家基督教冯沃尔夫指定类型的哲学思想在其中，企图发了言，以消除二分法的身体和精神。
Although he was not known by the term, the 17th-century Dutch philosopher Baruch Spinoza was one of the most influential monists.虽然他不知道这个词，十七世纪的荷兰哲学家斯宾诺莎baruch是一个最有影响力的monists 。 He taught that both material and spiritual phenomena are attributes of one underlying substance.他告诉我们，无论物质和精神现象的属性之一，背后的实质。 His doctrine strongly anticipated the mind-stuff theory.他的学说的强烈预期心态的东西理论。
Although the term was first used by German philospher Christian Wolff (1679-1754), monism is a philosophical position with a long history dating back to the pre-Socratic philosophers who appealed to a single unifying principle to explain all the diversity of observed experience.虽然任期内首次使用了由德国基督教philospher沃尔夫（ 1679年至1754年） ，一元是一个哲学的立场，具有悠久历史可以追溯到前苏格拉底哲学家谁呼吁一个单一的统一原则来解释所有的多样性，观察到的经验。 Notable among these thinkers is Parmenides, who maintained that reality is an undifferentiated oneness, or unity, and that consequently real change or individuality of things are there?值得注意的是，这些思想家巴门尼德，谁坚持认为，现实情况是，一个未分化的统一性，或统一，并因此真正改变，或个性化的东西，是否有？
Substantival monism ("one thing") is the view that there is only one substance and that all diversity is ultimately unreal. substantival一元论（ “一件事” ）是认为只存在一个物质和所有的多样性，最终是虚幻的。 This view was maintained by Spinoza, who claimed that there is only one substance, or independently existing thing, and that both God and the universe are aspects of this substance.这个看法是，保持斯宾诺莎，谁声称只存在一个物质，或独立存在的事，这两个上帝和宇宙方面的这种物质。 In addition to having many eminent proponents in the Western philosophical tradition, substantival monism is a tenet of Hinduism and Buddhism.此外，有许多杰出的倡议者，在西方哲学传统， substantival一元论是一个宗旨，印度教和佛教。 In Hinduism each element of reality is part of maya or prakriti, and in Buddhism all things ultimately comprise an interrelated network.在印度教的每个元素的现实是，部分玛雅或prakriti ，并在佛教中所有的东西，最终组成一个相互联系的网络。
Attributive monism ("one category") holds that there is one kind of thing but many different individual things in this category.定语一元论（ “一类” ）认为，有一种事情，但许多不同的个别的东西，在这个类别。 Materialism and idealism are different forms of attributive monism.唯物论与唯心论是不同形式的定语，一元。 The materialist holds that the one category of existence in which all real things are found is material, while the idealist says that this category is mental.唯物主义认为，一类是存在的，其中所有的真正的东西，被发现是物质，而唯心主义说，这一类是精神。 All monisms oppose the dualistic view of the universe, which holds that both material and immaterial (mental and spiritual) realities exist.所有monisms反对二元对立的看法，宇宙，认为双方的物质和非物质（心理和精神）的现实存在。 Attributive monism disagrees with substantival monism in asserting that reality is ultimately composed of many things rather than one thing.定语，一元不同意substantival一元论在声称的现实是，最终组成的，很多事情，而不是一件事。 Many leading philosophers have been attributive monists, including Bertrand Russell and Thomas Hobbes on the materialistic side, and GW Leibniz and George Berkeley in the idealist camp.许多领导哲学家已定语monists ，包括罗素和托马斯霍布斯对物质方面，毛重和莱布尼茨和乔治大学柏克莱分校在唯心主义的阵营。
The Christian intellectual tradition has generally held that substantival monism fails to do justice to the distinction between God and creature, and that of attributive monisms only idealism is theologically acceptable.基督教的传统，智力已普遍认为substantival一元未能做到司法之间的区别，上帝和动物，以及定语monisms只有唯心论是theologically是可以接受的。
DB
Fletcher分贝弗莱彻
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
FC Copleston,
"Spinoza," in A History of Philosophy, IV; FH Bradley, Appearance and Reality;
R. Hall, "Monism and Pluralism," Encyclopedia of Philosophy; J. Passmore, A
Hundred Years of Philosophy; AM Quinton, "Pluralism and Monism," in EncyBrit; B.
Spinoza, Ethics.财委会copleston ， “斯宾诺莎， ”在一个哲学史，四;跳频布拉德利，外观和现实; r.大厅，
“一元论和多元化， ”大百科全书哲学的J.帕斯莫尔，一个百年的哲学;时，奎因顿， “多元主义和一元论“ ，在encybrit
;乙斯宾诺莎，伦理学。
(From the Greek monos, "one", "alone", "unique"). （从希腊monos ， “ 1 ” ， “单” ， “独特” ） 。
Monism is a philosophical term which, in its various meanings, is opposed to Dualism or Pluralism.一元论是一个哲学术语，在其各种意义，是反对二元或多元化。 Wherever pluralistic philosophy distinguishes a multiplicity of things, Monism denies that the manifoldness is real, and holds that the apparently many are phases, or phenomena, of a one.而多元化的哲学区别繁多的事情，一元否认该manifoldness是真实的，并认为，显然有很多是分阶段，或现象，一个1 。 Wherever dualistic philosophy distinguishes between body and soul, matter and spirit, object and subject, matter and force, the system which denies such a distinction, reduces one term of the antithesis to the other, or merges both in a higher unity, is called Monism.而二元哲学的区别身体与灵魂，物质和精神，对象和主题，此事和部队，系统的否认这样的区分，减少一任期的对立面，到其他，或两者合并在一个更高的团结，是所谓的一元论。
I. IN METAPHYSICS一，形而上学
The ancient Hindu philosophers stated as a fundamental truth that the world of our sense-experience is all illusion (maya), that change, plurality, and causation are not real, that there is but one reality, God.古代印度教哲学家指出，作为一项基本的真理，世界上我们的感知经验是所有的幻想（玛雅） ，这种改变，多元化，和因果关系是不是真正的，是有，但一个现实，上帝。 This is metaphysical Monism of the idealistic-spiritual type, tending towards mysticism.这是形而上的一元论的理想-精神型，走向神秘主义。 Among the early Greek philosophers, the Eleatics, starting, like the Hindus, with the conviction that sense-knowledge is untrustworthy, and reason alone reliable, reached the conclusion that change, plurality, and origination do not really exist, that Being is one, immutable, and eternal.其中早期希腊哲学家， eleatics ，开始一样，印度教徒，与信念，从这个意义上知识是不可信，原因仅可靠，得出的结论是改变，多元化，和起源真的不存在，被认为是其中之一，一成不变的，永恒的。 They did not explicitly identify the one reality with God, and were not, so far as we know, inclined to mysticism.他们没有明确找出一个现实与上帝，并没有，所以据我们所知，神秘主义倾向。 Their Monism, therefore, may be said to be of the purely idealistic type.他们的一元论，因此，可说是纯粹的理想类型。
These two forms of metaphysical Monism recur frequently in the history of philosophy; for instance, the idealistic-spiritual type in neo-Platonism and in Spinoza's metaphysics, and the purely idealistic type in the rational absolutism of Hegel.这两种形式的形而上学的一元论重现经常在哲学史上的;举例来说，理想-精神型，在新柏拉图主义和在斯宾诺莎的形而上学，与纯粹的理想类型，在理性的绝对黑格尔。
Besides idealistic Monism there is Monism of the materialistic type, which proclaims that there is but one reality, namely, matter, whether matter be an agglomerate of atoms, a primitive, world-forming substance (see IONIAN SCHOOL OF PHILOSOPHY), or the so-called cosmic nebula out of which the world evolved.除了有理想的一元是一元论的物质类型，其中宣布是有，但一个现实，即此事，此事是否是一个凝聚的原子，一个原始的，世界形成的物质（见爱奥尼亚学校哲学） ，或使所谓的宇宙星云指出，其中世界演变。 There is another form of metaphysical Monism, represented in these days by Haeckel and his followers, which, though materialistic in its scope and tendency, professes to transcend the point of view of materialistic Monism and unite both matter and mind in a higher something.有另一种形式的形而上学的一元论，代表在这些日子由海克尔和他的追随者，虽然物质在其范围和趋势，自称超越的角度来看，唯物主义一元论和团结双方此事，并考虑到在一个更高的东西。 The weak point of all metaphysical Monism is its inability to explain how, if there is but one reality, and everything else is only apparent there can be any real changes in the world, or real relations among things.薄弱点，所有形而上的一元论是无法解释如何，如果有，但一个现实，一切只是表面不能有任何实质的变化，在世界上，还是实际之间的关系的事情。 This difficulty is met in dualistic systems of philosophy by the doctrine of matter and form, or potency and actuality, which are the ultimate realities in the metaphysical order.这个困难是会见在二元系统哲学的理论问题和形式，或效价及现状，这是最终的现实，在形而上的秩序。 Pluralism rejects the solution offered by scholastic dualism and strives, with but little success, to oppose to Monism its own theory of synechism or panpsychism (see PRAGMATISM).多元化拒绝解决方案所提供的学术二元和努力，但收效甚微，反对一元论自己的理论synechism或panpsychism （见实用主义） 。 The chief objection to materialistic Monism is that it stops short of the point where the real problem of metaphysics begins.行政反对唯物主义一元论的是，这站的短一点，而真正的问题，形而上学的开始。
II.二。 IN THEOLOGY在神学
The term Monism is not much used in theology because of the confusion to which its use would lead.任期一元论是没有多大用，因为在神学的混淆，其使用将导致。 Polytheism, the doctrine that there are many gods, has for its opposite Monotheism, the doctrine that there is but one God.多神教，学说上有许多神，有其对面的一神教，原则是有，但一神。 If the term Monism is employed in place of Monotheism, it may, of course, mean Theism, which is a monotheistic doctrine, or it may mean Pantheism, which is opposed to theism.如果任期一元论是受聘于地方神，它可能的，当然是指有神论，这是一个一神教的学说，或者它可能意味着泛神论，这是反对有神论。 In this sense of the term, as a synonym for Pantheism, Monism maintains that there is no real distinction between God and the universe.在这个意义上的任期，作为一个别名为泛神论，一元坚持认为，有没有真正的区别上帝和宇宙。 Either God is indwelling in the universe as a part of it, not distinct from it (pantheistic Immanentism), or the universe does not exist at all as a reality (Acosmism), but only as a manifestation or phenomenon of God.无论是神是留置在宇宙中的一个组成部分，而不是有别于它（ pantheistic immanentism ） ，或宇宙中并不存在，在所有作为一个现实（ acosmism ） ，但只作为一种表现或现象的上帝。 These views are vigorously combated by Theism, not only on considerations of logic and philosophy, but also on considerations of human life and conduct.这些意见是，大力打击由有神论，不仅对考虑逻辑与哲学，但也考虑对人类生活和行为。 For the ethical implications of pantheism are as detrimental to it as its shortcomings from the point of view of consistency and reasonableness.为伦理影响的泛神论是不利于它作为其缺点，从的角度来看，一致性和合理性。 Theism does not deny that God is indwelling in the universe; but it does deny that He is comprised in the universe.有神论并不否认上帝是留置在宇宙中;但它确实否认，他是包括在宇宙中。 Theism does not deny that the universe is a manifestation of God; but it does deny that the universe has no reality of its own.有神论并不否认宇宙是体现了上帝;但它确实否认，宇宙中没有现实的自己。 Theism is, therefore, dualistic: it holds that God is a reality distinct from the universe and independent of it, and that the universe is a reality distinct from God, though not independent of Him.有神论，因此，二元：它认为上帝是一个现实，有别于宇宙和独立的，并且认为，宇宙是一个现实，有别于上帝，虽然不是独立于他。 From another point of view, theism is monistic; it maintains that there is but One Supreme Reality and that all other reality is derived from Him.从另一个角度来看，有神论是monistic ，它坚持认为，有一个最高的现实和所有其他的现实是，来自他。 Monism is not then an adequate equivalent of the term Theism.一元是不那么充足，相当于任期有神论。
III.三。 IN PSYCHOLOGY在心理学
The central problem of rational psychology is the question of the relation between soul and body.中央的问题，理性的心理学是问题之间的关系的灵魂和身体。 Scholastic dualism, following Aristotle, maintains, that man is one substance, composed of body and soul, which are respectively matter and form.在学术上的两重性，继亚里士多德，保持，该男子是一物质组成的身体与灵魂，这是分别的事和形式。 The soul is the principle of life, energy, and perfection; the body is the principle of decay, potentiality, and imperfection.灵魂，是生命的原则，能源，和完善;身体的原则，衰变，潜力和缺陷。 These two are not complete substances: their union is not accidental, as Plato thought, but substantial.这两者是不完整的物质：他们的联盟，不是偶然的，正如柏拉图的思想，但可观。 They are, of course, really distinct, and even separable; yet they act on each other and react.他们是的，当然是真的截然不同的，甚至可分，但他们的行为对对方的反应。 The soul, even in its highest functions, needs the co-operation, at least extrinsic, of the body, and the body in all its vital functions is energized by the soul as the radical principle of those functions.灵魂，即使在其最高的职能，需要合作的行动中，至少有外在，身体，和身体在其所有的重要职能是活力的灵魂，作为激进的原则，这些职能。 They are not so much two in one as two forming one compound.他们没有这么多两个在一两年形成一复合。 In popular imagination this dualism may be exaggerated; in the mind of the extreme ascetic it sometimes is exaggerated to the point of placing a too sharp contrast between "the flesh" and "the spirit", "the beast" and "the angel", in us.在流行的想象力，这二元可能被夸大;在心中的极端的禁欲，有时是夸大的出发点放置一个过于鲜明的对比之间的“肉”和“精神” ， “美女与野兽”和“天使” ，在我们。
Psychological Monism tends to obliterate all distinction between body and soul.一元的心理往往会抹杀所有之间的区别身体与灵魂。
This it does in one of three ways.这是否在下列三种方式之一。
(A) Monism of the materialistic type reduces the soul to matter or material conditions, and thus, in effect, denies that there is any distinction between soul and body. （一）一元论的物质类型减少灵魂的事或物质条件，因此，实际上，否认有任何区别的灵魂和身体。 The Stoics described the soul as a part of the material world-substance; the Epicureans held that it is a compound of material atoms; modern Materialism knows no substantial soul except the nervous system; Cabanis, for instance, proclaims his materialism in the well-known Crude formula: "The brain digests impressions, and organically secretes thought."该stoics形容的灵魂，作为一个部分的物质世界物质; epicureans举行，这是一个复合材料的原子;现代唯物主义知道，没有实质的灵魂，除了中枢神经系统;卡巴尼斯，例如，宣布他的唯物论，在良好的众所周知，原油的公式： “脑文摘展示，有机地分泌思想” 。 Psychological materialism, as metaphysical materialism, closes its eyes to those phenomena of the soul which it cannot explain, or even denies that such phenomena exist.心理唯物论，作为形而上学的唯物主义，关闭其眼中，这些现象的灵魂，它不能解释，或什至否认这种现象的存在。
(B) Monism of the idealistic type takes an entirely opposite course. （二）一元论的理想类型采取完全相反的过程。 It reduces the body to mind or mental conditions.它减少了身体上或精神上的心目中的条件。 Some of the neo-Platonists held that all matter is non-existent, that our body is, therefore, an error on the part of our minds, and that the soul alone is the personality.一些新保守主义platonists举行，所有的事是不存在的，即我们的身体，因此，一误差对的一部分，我们的头脑，以及灵魂，单是人格。 John Scotus Eriugena, influenced by the neo-Platonists, held the body to be a resultant from incorporeal qualities which the soul, by thinking them and synthesizing them, creates into a body for itself.约翰司各脱eriugena ，受新保守主义的platonists举行的身体是一个从由此产生的无形素质的灵魂，思想，他们和他们的合成，创造成为一个机构本身。 In modern times, Berkeley included the human body in his general denial of the reality of matter, and maintained that there are no substances except the soul and God.近代以来，大学柏克莱分校，包括人体在他的一般否认的现实问题，并坚持认为不存在任何物质，除了灵魂和上帝。 The grounds for this belief are epistemological.理由为这个信念，是认识论。 Psychological Monism runs counter to common sense and experience.一元的心理背道而驰，以普通常识和经验。 Historically, it is a reaction against materialism.从历史上看，这是一个反应对唯物论。 To refute materialism it is not necessary to deny that the body is a reality.反驳唯物论，这是没有必要否认，身体是一个现实。 The unreflecting dualism of common sense and the scientific dualism which the Scholastics built on the facts of experience steer a safe and consistent course between the hasty generalization of the Materialist, who sees nothing but body, and the bold paradox of the Idealist, who recognizes no reality except mind.该unreflecting二元普通常识和科学的两重性，其中scholastics建立在事实的经验，带领一个安全的和一贯的课程之间的草率概括的唯物主义，谁可以看到，只是身体，大胆的悖论唯心主义的，谁不承认任何现实的除外。
(C) A third kind of psychological Monism goes by the name of psychophysical parallelism. （ c ）第三种心理一元的推移名称身心并行。 It maintains two principles, the one negative and the other affirmative.它保持两个原则，一个负面和其他扶持。 First, it denies categorically that there is, or can be, any direct causal influence of the soul on the body or of the body on the soul: our thoughts cannot produce the movements of our muscles, neither can the action of light on the retina produce in us the "thought" of a colour.首先，它断然否认是有，或可，任何直接的因果影响的灵魂，对身体或对身体上的灵魂：我们的思想不能生产的动向，我们的肌肉，也不能行动，光照对视网膜产生在我们的“思想”的一种颜色。 Secondly, it affirms in some shape or form that both the body and the soul are phases of something else, that this something evolves its activities along two parallel lines, the physical and the psychical, so that the thought, for instance, of moving my hand is synchronous with the motion of my hand, without one in any way influencing the other.其次，它肯定了在一些形状或形式，无论是身体和灵魂，是分阶段的东西，否则，这东西的演进及其活动沿两条平行线，身体和心理，使思想，例如，移动我另一方面是与同步的议案，我的手，无一以任何方式影响其他。 This is the doctrine of Occasionalists who, like Malebranche, maintain that the union of the soul and body "consists in a mutual and natural correspondence of the thoughts of the soul with the processes of the brain, and of the emotions of the soul with the movements of the animal spirits" (Rech. de la Vérité, II, v).这是中庸occasionalists谁一样，马勒伯朗士，维持该联盟的灵魂和身体“组成，在一个相互和自然对应的思想灵魂与过程的脑，以及情绪的灵魂与变动的动物精神“ （ rech.德香格里拉vérité ，第二，第五） 。 It is the doctrine of Spinoza, whose metaphysical Monism compelled him to hold that body and soul are merely aspects of the one substance, God, under the attributes extension and thought, but that they unfold their modes of activity in a manner preordained to correspondence (Eth., II, ii, schol.).这是学说斯宾诺莎，其形而上的一元论迫使他认为，身体与灵魂都只是方面的一个实质，上帝，根据属性的延伸和思想，但他们开展的活动模式，在一个地钦点，以函授（埃本，二，二， schol ） 。 Leibniz meets the difficulty in his own characteristic way by teaching that all monads are partly material and partly immaterial, and that among all monads and their activities there exists a pre-established harmony (see LEIBNIZ; MONAD).莱布尼茨会见的困难，在他自己的特点，教学方式，所有monads的部分物质和非物质的部分，以及各monads和他们的活动存在着一种预先确定的和谐（见莱布尼茨; Monad的） 。 In the so-called Identitätsphilosophic of some German Transcendentalists, such as Schelling, reality is mind in so far as it is active, and matter in so far as it is passive; mind and matter are, therefore, two harmonious, but independent, series of phases of reality.在所谓的identitätsphilosophic一些德语transcendentalists ，如谢林，现实情况是，考虑到在目前为止，因为这是活跃，无论在迄今为止因为它是被动的;介意和问题，因此，两个和谐，但独立的，系列阶段的现实。 Fechner's view is similar: he holds that the reality pervading the whole universe is at once physical and psychical, that the physical is the "exterior" and the psychical the "interior", or "inner", side of reality, and that the body and soul in man are but one instance of a parellelism which prevails everywhere in nature.费希纳的看法是类似的：他认为，现实渗透整个宇宙是在一次身体和心理，身体是“外部”和心理的“内部”或“内” ，一边的现实，该机构和灵魂，在男子不过是一个实例一parellelism普遍无处不在的性质。 Paulsen ("Introd. to Phil.", tr. Thilly, 87 sqq.) holds that "two propositions are contained in the theory of parallelism: (I) Physical processes are never effects of psychical processes; (2) Psychical processes are never effects of physical processes."保尔森（ “ introd 。菲尔” ，的TR 。 thilly ， 87 sqq ）认为， “两个命题，载于理论的并行： （一）物理过程从来都不是影响心理过程; （ 2 ）心理进程从来都不是影响的物理过程“ 。 He adopts Fechner's panpsychism, maintaining that "everything corporeal points to something else, an inner, intelligible element, a being for itself, which is akin to what we experience within ourselves".他采用了费希纳的panpsychism ，保持“一切有形的点，以另一回事，一内，理解要件，正在为自己，这是类似我们的经验与自己” 。 Both the corporeal and the "inner" are parts of the universal system, which is the body of God, and, though they do not interact, they act in such a way that harmony results.无论是有形的和“内在”是部分的普遍制度，这是身体的神，并且，虽然他们不互动，他们的行为在这样一种方式和谐的结果。
Herbert Spencer uses the word parallelism in a slightly different sense: the separate impressions of the senses and the stream of inner conscious states must be adjusted by the activity of the mind, if the two series are to be of any use to the developing or evolving animal or man; that is, there must be a parallelism between a certain physical evolution and the correlative psychical evolution" (Principles of Psych., n. 179), while both mind and matter are mere "symbols of some form of Power absolutely and forever unknown to us" (op. cit., n. 63). This idea finds favour among the evolutionists generally, and has one distinct advantage: it obviates the necessity of explaining many phenomena of mind which could not be accounted for by the principles of materialistic evolution. Thus, under the name "double-aspect theory" it is adopted by Clifford, Bain, Lewes, and Huxley. Among empirical psychologists parallelism has been found satisfactory as a "working hypothesis". Experience, it is maintained, tells us nothing of a substantial soul that acts on the body and is acted upon. It does tell us, however, that psychical states are apparently conditioned by bodily states, and that states of body apparently influence states of mind. For the purposes of science, conclude the empiricists, it is enough to maintain as an empirical formula that the two streams of activity are, so to speak, parallel, though never confluent. There is no need to ground the formula on any universal metaphysical theory, such as the pan-psychism of Fechner and Paulsen. lt is enough that, as Wundt points out, the facts of experience establish a correspondence between physical and psychical, while the dissimilarity of the physical and the psychical precludes the possibility of one being the cause of the other. To all these parallelistic explanations of the relations between soul and body the Scholastic dualists take exception. First, the scholastics call attention to the verdict of experience. Up to a certain point, the facts of experience are capable of a parallelistic, as well as of a dualistic, explanation. But when we come to consider the unity of consciousness, which is a fact of experience, we find that the theory of parallelism breaks down, and the only explanation that holds is that of dualists, who maintain the substantiality of the soul. Secondly, if the parallelistic theory be true, what, ask the Scholastic dualists, becomes of the freedom of the will and moral responsibility? If our mental and bodily states are not to be referred to an immediate personal subject, but are considered phases or aspects of a universal substance, a cosmic soul, mind-stuff, or unknown "form of Power", it is not easy to see in what sense the will can be free, and man be held responsible for his mental or bodily acts.赫伯特斯宾塞使用Word并行在一个略有不同的意义：独立的印象，感官和流党内的自觉的国家，必须调整，由活动的头脑，如果这两个系列要使用任何向发展中国家或发展动物或人，这就是必须有一个平行之间的某一个物理演化及相关心理的演变“ （原则心理， 12月31日179 ） ，而双方的态度问题，仅仅是”象征某种形式的权力，绝对和永远不知道我们“ （业务引文中， 12月31日63 ） 。这个想法认定赞成之间的进化论者一般来说，有一明显的优势：它省却了必要性解释许多现象的心态，而无法按原则唯物主义的演变，因此，名义下， “双方面的理论： ”这是通过高伟绅律师行， Bain说，刘易斯，赫胥黎，其中的实证心理学家并行已找到令人满意的，作为“工作假设” 。经验，这是保持，告诉我们没有相当的灵魂的行为，对身体和采取行动，它告诉我们，但是，心理的国家，显然是由身体条件的国家，和各国的身体显然影响国家的心态。为目的的科学，总结经验主义者，这是不够的，以维持作为一个经验公式，这两个流活动，可以这么说，与此同时，虽然从来没有合流，因此不需要地面的公式对任何普遍的形而上的理论，如泛psychism的费希纳和保尔森。审裁处是不够的，由于冯特指出，事实的经验，建立一个书信来往的身体和心理，而相异的身体和心理排除的可能性，其中的原因，其他。所有这些parallelistic解释之间的关系的灵魂和身体的学术二元采取例外。首先， scholastics呼吁注意翻案的经验。最多的某一点，事实的经验，有能力的一个parallelistic ，以及作为一二元，解释。但是，当我们来考虑的团结意识，这是一个事实的经验，我们认为该理论的并行坏了，唯一的解释持有的是二元的，谁保持实体的灵魂。第二，如果parallelistic理论属实，那么，请问在学术上二元，成为对自由的意志和道义上的责任？如果我们的精神和身体的国家是不被转交给一个即时的个人问题，但被认为是分阶段或方面的一个普遍的物质，宇宙的灵魂，心的东西，或未知的“形式的权力” ，这是不容易看到，在何种意义上的意志，可以免费，自由，和男子须负上责任，他的精神或身体行为。
In a minor sense the word monism is sometimes used in psychology to designate the doctrine that there is no real distinction between the soul and its faculties.在一个小常识字一元，有时是用在心理学指定学说有没有真正的区别的灵魂和其院系。 Psychological dualism holds that soul and body are distinct, though incomplete, substances.心理二元论认为，灵魂和身体是不同的，虽然不完整，物质。 But how about the soul itself?但如何对自己的灵魂？ Plato's doctrine that it has three parts has had very little following in philosophy.柏拉图的学说，它有三个部分，已很少在下列方面的哲学。 Aristotle distinguished between the substance of the soul and its powers (dynameis), or faculties, and bequeathed to the Schoolmen the problem whether these faculties are really, or only notionally, distinct from the soul itself.亚里士多德区分的实质内容的灵魂和其权力（ dynameis ） ，或学院，和留下的向schoolmen的问题，是否这些学院是真的，还是只名义，有别于灵魂本身。 Those who favour the real distinction are sometimes called pluralists in psychology, and their opponents, who say that the distinction is nominal or, at most, notional, are sometimes called psychological Monists.这些谁赞成，真正的区别是有时被称为pluralists在心理和他们的对手，谁说的区别，只是名义上的，或者在最，名义上的，有时是所谓的心理monists 。 The question is decided by inferences from the facts of consciousness.问题是，决定由推论，从事实的意识。 Those who hold real distinction of function argue that this is sufficient ground for a real distinction of faculties.谁持有那些真正的区别功能辩称，这是有足够的理由，一个真正的区分院系。
IV.四。 IN EPISTEMOLOGY在认识论
As in psychology, Monism is used in various senses to signify, in a general way, the antithesis of dualism.作为在心理学，一元是用在各种感官意味着，在一个一般的方式，二元论的对立面。 The Dualist in epistemology agrees with the ordinary observer, who distinguishes both in theory and in practice between "things" and "thoughts".在二元的认识论同意与普通的观察员，谁区别都在理论和实践之间的“东西”和“思考” 。 Common sense, or unreflecting consciousness, takes things generally to be what they seem.普通常识，或unreflecting意识，需要的东西，一般要什么，他们似乎。 It acts on the conviction that the internal world of our thoughts corresponds with the external world of reality.它的行为，对信念，即内部的世界，我们的思想对应与外部世界的现实。 The philosophical dualist questions the extent and accuracy of that correspondence; he learns from psychology that many instances of so-called immediate perception have in them a large share of interpretation, and are, in so far, referable to the activity of the mind.哲学的二元论问题的程度和准确性，我们之间的通信;得知他从心理学的许多事例中的所谓即时的观感已在他们的很大份额的解释，并且，在直至目前为止，参考，以活动的心中。 Nevertheless, he sees no reason to quarrel with the general verdict of common sense that there is a world of reality outside us, as well as a world of representation within us, and that the latter corresponds in a measure to the former.不过，他认为没有理由吵架与一般的裁决的共同意识，是有现实世界以外的我们，以及作为一个世界的代表性我们，而且后者所对应的一项措施前。 He distinguishes, therefore, between subject and object, between self and not-self, and holds that the external world exists.他的区别，因此，之间的主体与客体之间，自我，而不是自治，并认为，外部世界的存在。 The Monist in one way or another eliminates the objective from the field of reality, obliterates the distinction between self and not-self, and denies that the external world is real.该monist一种或另一种方式，消除了目标，来自外地的实际出发， obliterates之间的区别自我，而不是自治，并否认外部世界是真实的。 Sometimes he takes the ground of idealism, maintaining that thoughts are things, that the only reality is perception, or rather, that a thing is real only in the sense that it is perceived, esse est percipi.有时，他的理由，唯心论，保持思想的东西，唯一的现实是，知觉，或者更确切地说，这事是真实的，只有在意识，这是知觉， esse预测percipi 。 He scornfully rejects the view of naïve realism, refers with contempt to the copy-theory (the view that our thoughts represent things) and is rather proud of the fact that he is in conflict with common sense.他轻蔑拒绝的看法，天真的现实主义，是指与蔑视，以复制理论（认为，我们的想法代表的东西） ，并且是相当自豪的事实是，他是在冲突与普通常识。 Sometimes he is a solipsist, holding that self alone exists, that the existence of not-self is an illusion, and that the belief in the existence of other minds than our own is a vulgar error.有时候，他是一个solipsist ，认为自我单独存在，即存在不自治是一种幻想，并且相信，在存在其他的头脑比我们自己是一个庸俗的错误。 Sometimes, finally, he is an acosmist: he denies that the external world exists except in so far as it is thought to exist: or he affirms that we create our own external world out of our own thoughts.有时候，最后，他是一个acosmist ：他否认外部世界的存在，除在至今，因为它被认为是存在的：或他申明，我们创造我们自己的外部世界是出于我们自己的想法。
However, the classical forum of epistemological Monism at the present time is known as Absolutism.然而，古典论坛认识论的一元论在目前的时间是被称为专制。 Its fundamental tenet is metaphysical monism of the purely idealistic type.其基本原理是形而上学的一元论的纯粹的理想类型。 It holds that both subject and object are merely phases of an abstract, unlimited, impersonal consciousness called the Absolute; that neither things nor thoughts have any reality apart from the Absolute.它认为，双方的主体与客体只是阶段的一个抽象的，无限的，客观的意识，所谓绝对的，无论是思想的东西，也不是有任何的现实，除了从绝对的。 It teaches that the universe is a rational and systematic whole, consisting of an intellectual "ground" and multiform "appearances" of that ground, one appearance being what the Realist calls things, and another what the Realist calls thoughts.它教导我们，宇宙是一个理性的和有系统的整体，构成一个知识分子“地面”和多种形式的“外表”的理由之一，外观被什么现实要求的东西，另一种是什么现实主义者呼吁的想法。 This is the doctrine of the Hegelians, from Hegel himself down to his latest representatives, Bradley and McTaggart.这是学说的黑格尔，从黑格尔自己到他的最新代表，布拉德利和mctaggart 。 All these forms of epistemological Monism - namely, idealism, solipsism, acosmism, and absolutism - have, of course, metaphysical bearings, and sometimes rest on metaphysical foundations.所有这些形式的认识论的一元论-即，唯心论， s olipsism， a cosmism，和专制-有，当然，形而上的轴承，有时休息的形而上的基础。 Nevertheless, historically speaking, they are traceable to a psychological assumption which is, and always will be, the dividing line between Dualism and Monism in epistemology.不过，从历史上讲，他们是可追溯至一个心理的假设是，始终将，之间的分界线二元和一元论在认识论。 The Dualists, in their analysis of the act of knowing, call attention to the fact that in every process of perception the object is immediately given.该二元论，在其分析的行为知道，请注意一个事实，即在每一个过程的观感的目的是立即给予。 It seems like emphasizing the obvious to say so, yet it is precisely on this point that the whole question turns.好像强调有目共睹，这样说的话，然而，恰恰是在这一点上说，整个问题轮流。 What I perceive is not a sensation of whiteness but a white object.我的看法，是不是感觉白，但白色的对象。 What I taste is not the sensation of sweetness but a sweet substance.我的口味是不是感觉甜味，但甜蜜的物质。 No matter how much the activity of the mind may elaborate, synthesize, or reconstruct the data of sense-perception, the objective reference cannot be the result of any such subjective activity; for it is given originally in consciousness.不管有多大的活动，心中可能会详细说明，合成，或重建的数据意识，知觉，客观的参考，不能的结果，任何此类的主观活动;这是由于原先的意识。 On the contrary, the Monist starts with the idealistic assumption that what we perceive is the sensation.与此相反， monist开始与理想化的假设是什么，我们的看法是轰动。 Whatever objective reference the sensation has in our consciousness is conferred on it by the activity of the mind.无论客观的参考轰动，已在我们的意识是赋予它的活性的头脑。 The objective is, therefore, reducible to the subjective; things are thoughts; we make our world.目的是，因此，约以主观;事物的思考;我们，使我们的世界。 In the dualist's analysis there is immediate, presentative contact in consciousness between the subject and the object.在二元的分析，有即时， presentative联系在意识之间的主体和客体。 In the Monist's account of the matter there is a chasm between subject and object which must be bridged over somehow.在monist的帐户的问题是有之间的鸿沟的主体与客体，其中必须弥合超过或多或少。 The problem of Dualism or Monism in epistemology depends, therefore, for solution on the question whether perception is presentative or representative; and the dualist, who holds the presentative theory, seems to have on his side the verdict of introspective psychology as well as the approval of common sense.问题的二元或一元论在认识论依赖，因此，为解决关于这个问题的看法是否是presentative或其代表;二元，谁拥有presentative理论，似乎已对他身边的判决反省心理学以及批准普通常识。
In recent Pragmatist contributions to epistemology there is presented a different view of epistemological Monism from that given in the preceeding paragraphs, and a solution is offered which differs entirely from that of traditional dualism.在最近的实用主义者的贡献认识论有提出了不同的看法，从认识论的一元论，鉴于在前面的段落，和一个解决办法是提供不同完全从传统的二元论。 In William James's works, for instance, Monism is described as that species of Absolutism which "thinks that the all-form or collective-unit form is the only form that is rational", while opposed to it is Pluralism, that is, the doctrine that "the each-form is an eternal form of reality no less than it is the form of temporal appearance" (A Pluralistic Universe, 324 sqq.).在威廉詹姆斯的作品，例如，一元是形容为物种的专制“认为，所有形式的或集体单位的形式是唯一的形式，这是理性” ，而反对，这是多元化，即是中庸“每一个表是一个永恒的形式的现实不得少于这是形式的颞外观” （一个多元化的宇宙， 324 sqq ） 。 The multitude of "each-forms" constitute, not a chaos, but a cosmos, because they are "inextricably interfused" into a system.众多的“每个表格”构成，而不是混乱，而是一个宇宙，因为他们是“不可分割的interfused ”成为一个制度。 The unity, however, which exists among the "each-forms" of reality is not an integral unity nor an articulate or organic, much less a logical, unity.团结，不过，这之间存在的“每个表格”的现实情况是，不是一个不可分割的统一，也不是阐明或有机，更遑论的逻辑，团结。 It is a unity "of the strung-along type, the type of continuity, contiguity, or concatenation" (op. cit., 325).这是一个团结“的strung -沿类型，类型的连续性，连续性，或串连” （业务同上， 325 ） 。 Into this unfinished universe, into this stream of successive experiences, the subject steps at a certain moment.这个未完成的宇宙，到这流历届的经验，受到步骤，在某一个时刻。 By a process which belongs, not to logic, but to life, which exceeds logic, he connects up these experiences into a concatenated series.由一个过程，属于，而不是逻辑，而是为了生活，超过的逻辑，他连接了这些经验，成为一个级联系列。 In other words, he strings the single beads on a string, not of thought, but of the practical needs and purposes of life.在其他的话，他弦乐单珠对一个字符串，而不是思想，但实际需要的宗旨和生活。 Thus the subject makes his own world, and, really, we are not any better off than if we accepted the verdict of the intellectualistic Idealist.因此，主题，使他自己的世界，并真的，我们没有任何更好的比，如果我们接受了判决的intellectualistic唯心主义。 We have merely put the practical reason in place of the theoretical: so far as the value of knowledge is concerned the antithesis between Monism and Pluralism is more apparent than real, and the latter is as far from the saneness of realistic Dualism as the former.我们只是把实际的原因，在地方的理论：到目前为止，作为知识的价值是关注的对立面之间的一元和多元主义是更明显多于实际，后者是据从saneness现实的二元对立，因为前者。 It is true that the Pluralist admits, in a sense, the existence of the external world; but so also does the Absolutist.这是事实多元承认，在某种意义上，存在的外部世界，但也没有绝对的。 The trouble is that neither admits it in a sense which would save the distinction between subject and object.问题是，既不承认，在某种意义上说，这将可节省之间的区别，主体与客体。 For the Pluralist as well as the Monist is entangled in the web of subjective Idealism as soon as he favours the doctrine that perception is representative, not presentative.为多元化，以及为monist是纠缠在网上的主观唯心主义，因为一旦他赞成学说的这种看法是代表，而不是presentative 。
V. IN COSMOLOGY五，在宇宙学
The central question is the origin of the universe.中央的问题是，宇宙的起源。 The early Ionian philosophers assigned, as the cause or principle (arche is the Aristotelian word) of the universe, a substance which is at once the material out of which the universe is made and the force by which it was made.早期的爱奥尼亚哲学家指派，作为事业或原则（本原是亚里士多德的Word ）中的宇宙，物质，这是在一旦材料指出，其中认为宇宙是由和部队由它作出的。 As Aristotle says, they failed to distinguish between the material cause and the efficient cause.正如亚里士多德说，他们未能区分材料的事业和高效率的事业。 They were, therefore, dynamists and hylozoists.他们，因此， dynamists和hylozoists 。 That is, they held matter to be of its nature active, and endowed with life.这是，他们举行了此事被其性质活跃，赋予生命。 Without the aid of any extrinsic force, they said, the original substance, by a process of thickening and thinning, or by quenching and kindling, or in some other immanent way, gave rise to the universe as we now see it.没有援助的任何外在的力量，他们说，原来的物质，由一个过程增厚和变薄，或由淬火和火种，或在其他一些内在的方式，引起了宇宙正如我们现在看到它。 This primitive cosmothetic Monism gradually gave way to a dualistic conception of the origin of the world.这个原始cosmothetic一元论逐渐让位给了二元的概念起源的世界。 Tentatively at first, and then more decisively, the later Ionians introduced the notion of a primitive force, distinct from matter, which fashioned the universe out of the primordial substance.暂定在第一，然后更加果断，稍后奥尼亚人介绍的概念，一个原始的武力，有别于的问题，传统的宇宙走出原始物质。 Anaxagoras it was, who, by clearly defining this force and describing it as mind (nous), earned the encomium of being the "first of the ancient philosophers who spoke sense".阿那克萨哥拉，它是谁，清楚界定这股力量和描述它作为铭记（臭氧办事处） ，赢得了encomium作为“第一古代哲学家谁以常识” 。 Dualism, thus introduced, withstood the onslaughts of materialistic Atomism and Epicureanism, pantheistic Stoicism and emanationistic neo-Platonism.二元论，从而介绍，顶住了攻击唯物主义原子论和epicureanism ， pantheistic生活俭朴和emanationistic新柏拉图主义。 It was developed by Socrates, Plato, and Aristotle, who brought to their description of the world-forming process a higher notion of cosmothetic mind than the pre-Socratic philosophers possessed.它是由苏格拉底，柏拉图，亚里士多德，谁带来了他们描述的世界形成过程更高的概念cosmothetic心目中，比前苏格拉底哲学家拥有。 It was left for the Christian philosophers of Alexandria and their successors, the Scholastics of medieval times, to elaborate the doctrine of creation ex nihilo, and thus bring out more clearly the rôle played by the Divine Power and Will in the formation of the universe.这是留给基督教哲学家亚历山大及其继承人， scholastics的中世纪时代，阐述的理论创造的前nihilo ，从而带出了更清楚rôle所扮演的神圣权力，并会在形成的宇宙。 The order, harmony, and purposiveness evident everywhere in nature are cited by the creationists as evidence to show that mind must have presided at the origination of things.一声令下，和谐，和针对性，到处可见，在性质上是所提出creationists作为证据显示，铭记必须有主持的起源的东西。 Furthermore, the question of dynamism or mechanism hinges on the problem of the nature of matter.此外，问题的活力或机制，取决于问题的性质问题。 This phase of the question has been developed especially in post-Cartesian philosophy, some maintaining that matter is essentially inert and must, therefore, have acquired force and activity from without, while others as stoutly maintain that matter is by nature active and, consequently, may have developed its own force from within.这个阶段的问题，已制定特别是在后笛卡尔哲学，一些维持这一问题基本上是惰性和因此，必须具备武力和活动，从没有，而其他作为坚决维持这一问题是由性质活跃，因此，可能有发展了自己的力量从内部。 Evolution of the thorough going type takes the latter view.演变彻底前往类型采取后者的看法。 It holds that in the primitive cosmic matter was contained "the power and potency" of all life and movement, in such a way that no external agent was required in order to bring it to actual existence.它认为，在原始的宇宙此事载于“权力和效力”的所有生活和运动，在这样一种方式没有外部代理人需要，以实现它的实际存在。 Here, as in the question of Theism, Christian philosophy is frankly dualistic, although it acknowledges that, since actuality antecedes potency by nature and, as a matter of fact, the world originated in time, while God is eternal, there was, before creation, but One Reality.在这里，如同在的问题，有神论，基督教哲学是坦白二元，虽然它承认，由于现状antecedes效的性质，并作为的问题，事实上，世界起源于时间，而上帝是永恒的，有前，创造，但一个现实。
VI.六。 IN ETHICS在伦理
The word Monism is very little used.字一元是很少使用。 In some German works it is employed to designate the doctrine that the moral law is autonomous.在一些德国工程，这是受雇于指定学说认为，道德律是自治区。 Christian ethics is essentially heteronomic: it teaches that all law, even natural law, emanates from God.基督教伦理基本上是heteronomic ：它教导所有的法律，即使是自然法则，源自上帝。 Kantian ethics and Evolutionistic ethics hold that the moral law is either self-imposed or emanates from the moral sense which is a product of the struggle for existence.康德道德和伦理evolutionistic认为道德律是自我施加的或源自道德意识，这是一个斗争的产物，为的存在。 In both the Kantian and the Evolutionistic systems there is only one source of the power of moral discrimination and approval.在这两个康德和evolutionistic系统其实只有一个来源，权力的道德歧视和批准。 For this reason the word Monism is here used in its generic sense.基于这个原因，字一元论是在这里使用在其一般常识。 In English philosophical literature, however, the word has no such signification.在英语文学的哲学，然而，这个词就没有这样的意义。 In accounting for the origin of evil, a problem which, though it belongs to metaphysics, has important bearings on ethical questions, some philosophers have adopted a Dualistic doctrine and explained that good and evil originate from two distinct principles, the one supremely good, the other completely and absolutely evil.在会计的起源，邪恶，一个问题，虽然它属于形而上学，具有重要的轴承上的伦理问题，有些哲学家采取了二元学说，并解释说，善和恶源于两个截然不同的原则，一supremely好，其他完全和绝对的邪恶。 This was the doctrine of the ancient Persians, from whom it was borrowed by Manes, the founder of the Manichean sect.这是学说的古代波斯人，从谁是借来的，由manes ，创始人之一，摩尼教节。 Opposed to this is the Monistic view, that God is indeed the cause of all that is good in the universe, and that evil is not to be assigned to any supreme cause distinct from God.反对，这是monistic认为，上帝的确是事业的一切是好的，在宇宙中，邪恶是不会被分配到任何最高人民法院事业有别于上帝。 Whatever explanation be given of the existence of evil in the world, it is maintained that a supreme principle of evil is utterly impossible and even inconceivable.无论解释，得到的存在，邪恶在世界上，这是保持一个最高原则，邪恶是根本不可能的，甚至是不可想象的。
VII.七。 CONTEMPORARY MONISTIC MOVEMENTS AND SCHOOLS当代monistic运动和学校
In current philosophical literature, whenever no special qualification is added, Monism generally means the modified materialistic monism of Haeckel.在当前的哲学文学，每当没有特别的资格是说，一元，一般是指改性物质一元论的海克尔。 Modern materialistic Monism in Germany begins with Feuerbach, a disciple of Hegel.现代唯物主义一元论在德国开始与费尔巴哈，黑格尔的弟子。 Feuerbach was followed by Vogt and Moleschott.费尔巴哈其次是vogt和莫勒斯霍特。 To these succeeded Haeckel, who combines Darwinian evolution with a materialistic interpretation of Spinoza and Bruno.这些成功海克尔，谁相结合的达尔文进化与物质的解释，斯宾诺莎和布鲁诺。 Haeckel's works, both in the original and in English translations, have had a wide circulation, their popularity being due rather to the superficial manner in which Haeckel disposes of the most serious questions of metaphysics than to any intrinsic excellence of content or method.海克尔的作品，无论是在原有的和在英语翻译，曾广泛流通，其受欢迎程度是由于，而表面上以何种方式海克尔作主的最严重的问题，形而上学的比任何内在卓越的内容或方法。 Haeckel is honorary president of the Monistenbund (Society of Monists), founded at Jena in 1906, for the purpose of propagating the doctrines of Monism.海克尔是名誉主席的monistenbund （社会monists ） ，创建于耶拿在1906年，为了宣传教义的一元论。 The society is openly anti-Christian, and makes active warfare against the Catholic Church.社会公开反基督教，并积极反对战争的天主教教会。 Its publications, "Der Monist" (a continuation of the "Freie Glocken" - first number, 1906), "Blätter des deutschen Monistenbunds" (first number, July, 1906), and various pamphlets (Flugblätter des Monistenbunds), are intended to be a campaign against Christian education and the union of Church and State.其出版物， “明镜monist ” （延续“ freie格洛肯” -第一个数字， 1 906年） ， “ b lätter万德国m onistenbunds” （第一个数字， 7月， 1 906年） ，和各种小册子（ f lugblätter万m onistenbunds） ，是打算一个运动，反对基督教教育和联盟的教会和国家。 The group of writers in America who, under the editorship of Dr. Paul Carus, have been identified with the "Monist" (Chicago, monthly, first number, Jan., 1891) are not, apparently, actuated by the same animosity against Christianity.该集团的作家在美国谁下，编辑保罗医生昂贵，已确定与“ monist ” （芝加哥，每月的第一个号码， 1月， 1891年）是没有，很明显，驱动，同时对基督教的敌意。 Nevertheless, they hold Haeckel's fundamental tenet that Monism as a system of philosophy transcends Christianity as a form of belief, and is the only rational synthesis of science and religion.不过，他们举行海克尔的根本宗旨，即一元论作为一个系统的哲学超越基督教作为一种信仰，并且是唯一合理的合成科学与宗教。 "Religious progress no less than scientific progress", writes Carus, "is a process of growth as well as a cleansing from mythology. . . . Religion is the basis of ethics. . . . The ideal of religion is the same as that of science, it is a liberation of the mythological elements and its aim is to rest upon a concise but exhaustive statement of facts" (Monism, Its Scope and Import, 8, 9). “宗教的进展不低于科学进步” ，写道：昂贵的， “是一个成长过程，以及一名清洁工从神话。 。宗教的基础是道德。 。的理想，宗教是一样的，即科学，它是一个解放的神话元素和它的目的是休息后，简明，但详尽的事实陈述“ （一元，其范围和进口， 8 ， 9 ） 。 This "concise but exhaustive statement of facts" is positive Monism, the doctrine, namely, that the whole of reality constitutes one inseparable and indivisible entirety.这个“简明，但详尽的事实陈述”是积极的一元论，学说，即认为整个现实的构成一不可分割的和不可分割的整体。 Monism is not the doctrine that one substance alone, whether it be mind or matter, exists: such a theory, says Dr. Carus, is best designated as Henism.一元是不是理论的实质内容，仅一，无论是心或事项，是否存在：这种理论，博士说，昂贵的，最好是指定为henism 。 True Monism "bears in mind that our words are abstracts representing parts or features of the One and All, and not separate existences" (op. cit., 7).真正的一元论“熊记住，我们的话摘要代表的部分或特点，一个和所有，而不是单独的存在” （业务引文中， 7 ） 。 This Monism is Positivistic, because its aim is "the systematisation of knowledge, that is, of a description of facts" (ibid.).这是一元论的实证，因为其目的是“ systematisation知识，即是一个描述事实” （同上） 。 "Radical free thought" is the motto of this school of Monism; at the same time, it disclaims all sympathy with destructive Atheism, Agnosticism, Materialism, and Negativism in general. “激进的思想自由”是的座右铭，这所学校的一元论;在同一时间内，否认所有的同情与破坏性的无神论，不可知论，唯物论，消极的一般问题。 Nevertheless, the untrained student of philosophy will be likely to be more profoundly influenced by the Monistic criticism of Christianity than by the constructive effort to put something in place of the errors referred to.不过，未受过训练的学生，哲学，将可能会更加深刻的影响，由monistic批评基督教比由建设性的努力付诸表决，在一些地方的错误中提到。
All Monism may be described as resulting from the tendency of the human mind to discover unitary concepts under which to subsume the manifold of experience.所有的一元论可能被形容为造成的倾向，人的头脑，发现单一的概念下，以subsume多方面的经验。 So long as we are content to take and preserve the world of our experience as we find it, with all its manifoldness, variety, and fragmentation, we are in the condition of primitive man, and little better than brute animals.只要我们的内容采取和维护世界我们的经验，作为我们觉得，与其所有manifoldness ，品种，和破碎，我们正处在条件原始人，并略优于强权的动物。 As soon as we begin to reflect on the data of the senses, we are led by an instinct of our rational nature to reduce manifold effects to the unity of a causal concept.当我们开始以反映对数据的感官，我们现正率领一本能理性的性质，以减少多方面的影响，以团结的因果概念。 This we first do in the scientific plane.这是我们首先要做的科学飞机。 Afterwards, carrying the process to a higher plane, we try to unify these under philosophical categories, such as substance and accident, matter and force, body and mind, subject and object.之后，进行的过程中，以更高的飞机，我们会设法统一下，这些哲学范畴，如物质和意外，此事和力量，身体和精神，主体与客体。 The history of philosophy, however, shows with unmistakable clearness that there is a limit to this unifying process in philosophy.哲学史，然而，显示与清晰无误的是有一个限制，这个统一的进程，在哲学。 If Hegel were right, and the formula, "The rational alone is real", were true, then we should expect to be able to compass all reality with the mental powers which we possess.如果黑格尔是正确的，和公式， “理性的，单是真正的” ，被属实，那么我们应该期望能指南针所有的现实与精神的权力，而我们所拥有的。 But, Christian philosophy holds, the real extends beyond the domain of the (finite) rational.但是，基督教哲学认为，真正的延伸超过域（有限）理性的。 Reality eludes our attempt to compress it within the categories which we frame for it.现实不到，我们尝试压缩，它内部的类别，我们的框架。 Consequently, Dualism is often the final answer in philosophy; and Monism, which is not content with the partial synthesis of Dualism, but aims at an ideal completeness, often results in failure.因此，二元，往往是最后的答案，哲学;和一元论，这是没有的内容与部分合成二元，但目的是在一个理想的完整性，结果往往是在失败的。 Dualism leaves room for faith, and hands over to faith many of the problems which philosophy cannot solve.二元的余地信念，手中接管信仰的许多问题，其中哲学解决不了。 Monism leaves no room for faith.一元叶片没有空间的信念。 The only mysticism that is compatible with it is rationalistic, and very different from that "vision" in which, for the Christian mystic, all the limitations, imperfections, and other shortcomings of our feeble efforts are removed by the light of faith.唯一的神秘主义是兼容，这是理性，和非常不同的从“愿景” ，其中，为基督教的神秘，所有的限制，不完善，以及其他的缺点，我们的软弱，努力消除因信仰。
Publication information Written by William Turner.出版信息的书面威廉特纳。 Transcribed by Douglas J. Potter.转录由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume X. Published 1911.专为圣心耶稣基督的天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
See works referred to under METAPHYSICS; also, VEITCH, Dualism and Monism (London, 1895): WARD, Naturalism and Agnosticism (2 vols., London, 1899); ROYCE, The World and the Individual (New York, 1901); BAKEWELL, Pluralism and Monism in Philos.见工程项下所提的形而上学;此外， veitch ，二元和一元（伦敦， 1895年） ：病房，自然主义和不可知论（ 2卷，伦敦， 1899 ） ;劳斯莱斯，世界和个人（纽约， 1901 ） ;贝克韦尔，多元主义和一元论在philos 。 Rev., VII (1898), 355 sqq.; BOWEN, Dualism, Materialism or Idealism in Princeton Rev., I (1878), 423 sqq.; GURNEY, Monism in Mind, VI (1881), 153 sqq.; Articles in Monist (1891-); ADICKES, Kant contra Haeckel (Berlin, 1901); GUTBERLET, Der mechanische Monismus (Paderborn, 1893); ENGERT, Der naturalistiche Monismus Haeckels (Berlin, 1907); DREWS, Der Monismus (Leipzig, 1908); Articles by KLINIKE in Jahrbuch für Phil.牧师，第七章（ 1898 ） ， 355 sqq 。 ;宝云，二元论，唯物论或唯心论在普林斯顿牧师，我（ 1878年） ， 423 sqq 。 ; gurney ，一元论在铭记，第六章（ 1881 ） ， 153 sqq 。 ;的文章monist （ 1891年-） ;阿迪克，康德孔特拉海克尔（柏林， 1 901） ; g utberlet，明镜m echanischem onismus（帕德博恩， 1 893） ; e ngert，明镜n aturalistichem onismush aeckels（柏林， 1 907） ; d rews，明镜m onismus（莱比锡， 1 908） ;文章klinike在jahrbuch f黵菲尔。 u.美国 Spek. spek 。 Theol. theol 。 (1905, 1906); MALTESE, Monismo e nichilismo (2 vols., Vittoria, 1887); ABATE, Il monismo nelle diverse forme (Catania, 1893); HAECKEL, Der Monismus als Band zwischen Religion und Wissenschaft, tr, GILCHRIST (London, 1894); IDEM, Die Welträthsel, tr. （ 1905 ， 1906 ） ;马耳他， monismo e nichilismo （ 2卷， vittoria ， 1887 ） ;消减，白细胞介素monismo nelle多样的形式（卡塔尼亚， 1893 ） ;海克尔，明镜monismus勾地表制度波段zwischen宗教und wissenschaft ，的TR ， gilchrist （伦敦， 1894 ） ;同上，模具welträthsel ，的TR 。 McCABE (London, 1900).麦凯（伦敦， 1900年） 。 On Carus's School of Monism, besides The Monist (1891-) and The Open Court (pub. fortnightly, first number, Feb. 17, 1887), cf.对昂贵的学校，一元，除了monist （ 1891年-）和公开法庭（ p ub.每两周，第一个数字， 1 887年2月1 7日） ，比照。 CARUS, Primer of Philosophy (Chicago. 1896); IDEM, Fundamental Problems (Chicago, 1894); IDEM, Monism, Its Scope and Import (Chicago. 1891).昂贵的，引哲学（ chicago. 1896 ） ;同上，根本的问题（芝加哥， 1894 ） ;同上，一元，其范围和进口（ chicago. 1891 ） 。
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