Over the last decade or so a host of best-selling books have urged people to take a "positive" attitude to life.在过去十年中，或使大量的畅销书已呼吁市民采取“积极”的生活态度。 Some of these have been written from an explicitly Christian perspective, but the majority have been clearly secular.一些这些已书面从一明确基督教的角度来看，但大多数人已清楚世俗。 Titles such as Robert Ringer's Looking Out for No. 1 (1978), David Schwartz's The Magic of Self-Direction (1975), and Wayne Dyer's Pulling Your Own Strings (1978) are typical of this genre of literature in its secular guise.标题，如罗伯特林格的展望为第1号（ 1978年） ，大卫施瓦兹的魔术自我的方向（ 1975年） ，以及韦恩戴尔的拉动自己的弦乐团（ 1978 ）是典型的这种体裁的文学在其世俗的幌子。 The most popular religious writer in the new wave of positive thinkers is Robert Schuller with books such as Move Ahead with Possibility Thinking (1967) and his numerous seminars for church leaders and members.最热门的宗教作家在新一轮的积极的思想家，是罗伯特schuller与书籍，如向前迈进的可能性思想（ 1967 ）和他的多次研讨会，为教会的领导人和成员。
Still popular today and a classic of its type is Dale Carnegie's How to Win Friends and Influence People (1936).仍是受欢迎的今天，一个典型的类型是戴尔卡内基的如何赢得朋友和影响人们（ 1936年） 。 Here the secular brand of positive thinking is seen at its best.在这里，世俗品牌的正面思考，被认为是在其最好的。 Norman Vincent Peale represents the best of the older tradition of religiously motivated positive thinkers.诺曼文森peale代表最好的旧传统，宗教动机的积极的思想家。 Although he published several books in the 1930s, his first success was A Guide to Confident Living (1948), which was followed by his even more successful the Power of Positive Thinking (1952).虽然他出版了几本书在20世纪30年代，他首次成功的指南，有信心的生活（ 1948年） ，其后，他更成功的权力，正面思考（ 1952年） 。 In the writing of these works Peale's mentor was the liberal theologian Harry Emerson Fosdick, whose On Being a Real Person (1943) expresses his mature thought on the subject.在写作这些作品peale的导师是自由神学哈利爱默生fosdick ，其对作为一个真正的人（ 1943 ）表示，他成熟的思想，关于这一主题的。
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The secular roots of positive thinking are found in New England transcendentalism, especially the works of Henry David Thoreau.世俗的根源，正面思考，发现在新英格兰超验主义，尤其是工程亨利戴维梭罗。 His now classic Walden or Life in the Woods (1854) develops a vision of faith as a psychological faculty which expresses a profound self-confidence in the ability of men and women to triumph in the ability of men and women to triumph against all odds.他现在的经典登或生活中的老虎伍兹（ 1854年）的发展远景，信仰作为一个心理学院，其中表达了深刻反省能力的信心男子和妇女在胜利的能力，男子和妇女的胜利，对所有的赔率。
This faith in the will found expression in New Thought and Frank Haddock's best seller, Power of will, published in 1906.这个信念，在将发现，表达在新的思路和坦率的哈多克的畅销书，权力会，发表在1906年。 Traces of it are also to be found in Christian Science and a host of other nineteenth century new religious movements.的痕迹，它也将被发现，在基督教科学以及许多其他十九世纪的新宗教运动。
Today the popularity of books like Napoleon Hill's Think and Grow Rich, first published in 1937, shows the continuity of this tradition.今天受欢迎的书籍一样，拿破仑希尔的思考和成长的丰富，首次出版于1937年，显示了连续性的这一传统。 At the same time a host of television evangelists and other preachers offer the public encouragement through books and cassette tapes that assure them of their self-worth and need to believe in themselves.在同一时间，一连串的电视福音传教士和其他提供公共鼓励通过书籍和录音带说，向他们保证，他们的自我价值和需要，相信在自己。
Several systems of counseling have developed along these lines, such as the Psycho-Cybernetics (1960) of Maxwell Maltz and various techniques of inner healing associated with the charismatic movement.几个系统的辅导发展沿着这些线路，如心理控制论（ 1960年）麦克斯韦maltz和各种技术党内愈合与魅力的运动。
Psychologically, the need to think in positive ways has been severely criticized by Richard Lazarus in his book Psychological Stress and the Coping Process (1966).在心理上，必须认为在积极的方式一直严厉批评由Richard拉撒路在他的著作的心理压力和调适过程（ 1966年） 。 Sociologically, a telling critique of the trends found in positive thinking is presented in Christopher Lasch's The Culture of Narcissism (1979).社会学，有力地批判的趋势发现，在正面思考，是在克里斯托弗lasch的文化自恋（ 1979年） 。
Theologically, positive thinking encourages a form of humanism that has often led to the development of heretical movements along the lines of New Though, Christian Science, and a variety of semi-Christian groups today. theologically ，正面思考，鼓励的一种形式，人文主义有，往往会导致发展的邪教运动大致相同的新虽然，基督教科学，和各种半基督教团体今天。 It overlooks biblical teachings about sin and the sovereignty of God to emphasize the essential goodness of humanity and the ability of people to solve their own problems through faith in their own abilities.它忽略了圣经的教导有关单仲偕和主权的上帝要强调的本质善良的人性和人的能力，解决自身问题的信心，通过自己的能力。 In its Christianized form this self-faith is mediated through reference to Christian symbols, which upon closer examination are devoid of their original meaning.在其christianized形式，这种自我的信仰是通过介导的参考基督教符号，其中后，仔细缺乏其原来的含义。
I Hexham
i赫克瑟姆
(Elwell
Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
D. Meyer, The
Positive Thinkers; PC Vitz, Psychology as Religion.四迈耶，积极的思想家; PC机vitz
，心理学，宗教。
Positivism is a system of philosophical and religious doctrines elaborated by Auguste Comte.实证主义是一个系统的哲学和宗教的教义阐述了由奥古斯特孔德。 As a philosophical system or method, Positivism denies the validity of metaphysical speculations, and maintains that the data of sense experience are the only object and the supreme criterion of human knowledge; as a religious system, it denies the existence of a personal God and takes humanity, "the great being", as the object of its veneration and cult.作为一个哲学体系或方法，实证主义否认的有效性形而上的揣测，并坚持认为，数据的意识，经验，是唯一的目标和最高准则，人类知识;作为一个宗教系统，它否认存在着一种个人的上帝，并考虑人类， “伟大” ，由于其对象的崇拜和邪教组织。 We shall give a brief historical sketch of Positivism, an exposition of its fundamental principles, and a criticism of them.我们应作简短的历史素描的实证，阐述其基本原则，并批评他们。
HISTORY OF POSITIVISM历史实证
The founder of Positivism was Auguste Comte (born at Montpellier, 19 Jan., 1798; died at Paris, 5 Sept., 1857).创始人实证是奥古斯特孔德（出生于蒙彼利埃， 1798年1月19日;死在巴黎， 1857年9月5日） 。 He entered the Ecole polytechnique at Paris in 1814, was a disciple of Saint-Simon until 1824, and began to publish his course of philosophy in 1826.他进入的Ecole理工大学在巴黎在1814年，是一个门徒圣西蒙，直到1824年，并开始发表他的哲学，当然在1826年。 About this period he became temporarily deranged (1826-27).关于此期间，他成为暂时失常（ 1826年至1827年） 。 After recovering, he was appointed instructor (1832-52) and examiner in mathematics (1837-44) at the Ecole polytechnique, giving meanwhile a course of public lectures on astronomy.康复后，他被任命为教导员（ 1832年至1852年）和考官在数学（ 1837年至1844年）在的Ecole理工大学，同时给予一个疗程的公开讲座对天文学的。 The unhappiness of his married life and his strange infatuation for Mme Clotilde de Vaux (1845-46) greatly influenced his naturally sentimental character.不满他的婚姻生活和他的奇怪的迷恋，为夫人clotilde德vaux （ 1845年至1846年）极大地影响了他自然感性的性格。 He realized that mere intellectual development is insufficient for life, and, having presented Positivism as the scientific doctrine and method, he aimed at making it a religion, the religion of humanity.他意识到，仅仅是智力发展是不够的生命，并有介绍了实证主义作为科学的理论和方法，他的目的是使其成为一个宗教，宗教的人类。 Comte's chief works are his "Cours de philosophie positive" [6 vols.: Phiosophie mathématique (1830), astronomique et physique (1835), chimique et biologique (1838), partie dogmatique de la philosophie sociale (1839), partie historique (1840), complément de la philosophie sociale et conclusions (1842); translated by Harriet Martineau (London, 1853)] and his "Cours de politique positive" (3 vols., Paris 1815-54).孔德的行政工程，是他的“ cours德哲学积极的” [ 6卷： phiosophie mathématique （ 1830 ） ， astronomique等体质（ 1835 ） ， chimique等biologique （ 1838 ） ，部分dogmatique德香格里拉哲学和社会（ 1839年） ，部分historique （ 1840 ） ， complément德香格里拉哲学和社会等的结论（ 1842年） ;翻译的Harriet马丁纽（伦敦， 1853 ） ]和他的“ cours德政治积极” （ 3卷，巴黎1815年至1854年） 。 Various influences concurred to form Comte's system of thought: the Empiricism of Locke and the Scepticism of Hume, the Sensism of the eighteenth century and the Criticism of Kant, the Mysticism of the Middle Ages, the Traditionalism of De Maistre and de Bonald, and the Philanthropy of Saint-Simon.不同的影响，赞同成立伯爵的系统的思路：经验主义的洛克和休谟的怀疑， sensism的十八世纪和批评康德，神秘主义的中世纪时代，传统的德梅斯特尔和德伯纳尔德，和慈善圣西蒙。 He maintains as a law manifested by history that every science passes through three successive stages, the theological, the metaphysical, and the positive; that the positive stage, which rejects the validity of metaphysical speculation, the existence of final causes, and the knowableness of the absolute, and confines itself to the study of experimental facts and their relations, represents the perfection of human knowledge.他坚持作为一个国际法所表现的历史，每一个科学通过三个连续阶段，神学，玄学，并积极;积极阶段，拒绝的有效性形而上的投机活动，存在着最后的原因，和knowableness的绝对的，和本身的局限，以研究的实验事实和他们的关系，代表了完善的人类知识。 Classifying the sciences according to their degree of increasing complexity, he reduces them to six in the following order: mathematics, astronomy, physics, chemistry, biology, and sociology.分类科学根据其程度的日益复杂，他减少了他们在6以下顺序：数学，天文，物理，化学，生物，和社会学。 Religion has for its object the "great being" (humanity), the "great medium" (world-space), and the "great fetich" (the earth), which form the positivist trinity.宗教为对象的“大正” （人类） ， “大媒介” （世界空间） ，和“伟大的fetich ” （地球） ，形成三位一体的实证。 This religion has its hierarchical priesthood, its positive dogmas, its organized cult, and even its calendar on the model of Catholicism (cf. Comte, "Catéchisme positiviste").这个宗教有其层次神职人员，其积极的教条，它的邪教组织，甚至其日历上的模式，天主教（参见孔德， “ catéchisme positiviste ” ） 。
At the death of Comte, a division arose among the Positivists, the dissident group being formed with Littré as its leader, and the orthodox group under the direction of Pierre Laffitte.在死亡的伯爵，记名表决产生之间的实证主义，持不同政见的集团正在形成与littré作为其领导人，和东正教组的指导下，皮埃尔laffitte 。 Emile Littré (qv) accepted Positivism in its scientific aspect: for him Positivism was essentially a method, viz, that method which limits human knowledge to the study of experimental facts and neither affirms nor denies anything concerning what may exist outside of experience.埃米尔littré （请参阅）接受实证主义在其科学方面的：他实证主义基本上是一种方法，即，这种方法限制了人类的知识，以研究的实验事实和既不肯定也不否认任何关于什么可能存在以外的经验。 He rejected as unreal the religious organization and cult of Positivism.他拒绝为虚幻的宗教组织和邪教组织的实证。 He considered all religions from the philosophical point of view, to be equally vain, while he confessed that, from the historical point of view, Catholicism was superior to all other religions.他认为，所有宗教，从哲学的角度来看，同样是徒劳的，而他供认，从历史的角度来看，天主教优于所有其他宗教。 The true end of man, he maintained, was to work for the progress of humanity by studying it (science and education), loving it (religion), beautifying it (fine arts), and enriching it (industry).真正结束的男子，他坚称，是为了工作，为人类的进步，研究它（科学与教育） ，爱（宗教） ，美化它（美术） ，和丰富它（工业） 。 The official successor of Comte and leader of the orthodox group of Postivists was Pierre Laffitte, who became professor of the general history of sciences in the Collège de France in 1892.官方的继任者孔德和领导人对东正教集团postivists是皮埃尔laffitte ，谁成为教授一般的历史，科学，在学院的法国在1892年。 He maintained both the scientific and the religious teaching of Positivism with its cult, sacraments, and ceremonies.他坚称无论是科学和宗教教职实证主义与邪教，圣礼，和仪式。 Other orthodox groups were formed in England with Harrison as its leader and Congreve, Elliot, Hutton, Morrison etc. as its chief adherents; in Sweden with A. Nystrom.其他东正教会团体，形成了在英格兰与哈里森作为其领导人和congreve ，埃利奥特，赫顿，莫里森等作为其行政的信徒;在瑞典与甲尼斯特伦。 An active and influential group was also founded in Brazil and Chile with Benjamin Constant and Miguel Lemos as leaders and a temple of humanity was built at Rio Janeiro in 1891.积极和有影响力的集团还成立了在巴西和智利与贡斯当和Miguel ，罗纳尔多的前女友，作为领导人和庙人类建在里约州于1891年。 The principles of Positivism as a philosophical system were accepted and applied in England by J. Stuart Mill, who had been in correspondence with Comte (cf. "Lettres d'Aug. Comte à John Stuart Mill, 1841-1844", Paris, 1877), Spencer, Bain, Lewes, Maudsley, Sully, Romanes, Huxley, Tyndall etc.; in France by Taine, Ribot, de Roberty etc.; in Germany by Dühring, Avenarius etc. Thus, the principles and spirit of Positivism pervaded the scientific and philosophical thought of the nineteenth century and exercised a pernicious influence in every sphere.的原则，实证主义作为一个哲学体系被接纳和应用在英格兰由J.斯图尔特轧机，谁已在函授与孔德（参见“ lettres -八月。孔德à弥尔， 1 841年至1 844年” ，巴黎， 1 877 ） ，斯宾塞， Bain说，刘易斯， maudsley ，玷污，罗曼纳，赫胥黎，廷德尔等;在法国由丹纳， ribot ，德roberty等;在德国由dühring ，阿芬等，因此，原则和精神，实证主义弥漫了科学和哲学思想的十九世纪和行使的流毒在各个领域的。 They had their practical consequences in the systems of positive or so-called scientific morality and utilitarianism in ethics, of neutrality and naturalism in religion.他们有实际后果，在系统的正面或所谓的科学道德和伦理的功利主义，中立和自然在宗教。
PRINCIPLES OF POSITIVISM的原则，实证
The fundamental principle of Positivism is, as already said, that sense experience is the only object of human knowledge as well as its sole and supreme criterion.根本原则的实证是，正如已经说过的那样，从这个意义上的经验，是唯一的目的，人类的知识，以及作为其唯一的和最高准则。 Hence abstract notions or general ideas are nothing more than collective notions; judgments are mere empirical colligations of facts.因此，抽象的概念或一般的想法，只不过是多集体的观念;判决仅仅是实证colligations的事实。 Reasoning includes induction and the syllogism: induction has for its conclusion a proposition which contains nothing more than the collection of a certain number of sense experiences, and the syllogism, taking this conclusion as its major proposition is necessarily sterile or even results in a vicious circle.推理包括感应和三段论：感应已说明其结论的一个命题，其中包含没有多收集一定数量的意识，经验，和三段论，采取这样的结论作为其主要的命题，一定是不育的结果，甚至在一个恶性循环。 Thus, according to Positivism, science cannot be, as Aristotle conceived it, the knowledge of things through their ultimate causes, since material and formal causes are unknowable, final causes illusions, and efficient causes simply invariable antecedents, while metaphysics, under any form, is illegitimate.因此，根据实证主义，科学不能，正如亚里士多德的构想，知识的东西，通过他们的最终原因，由于材料和正式的原因是不可知，最后导致的幻想，和有效率的原因，根本不变的前因，而形而上学的，任何形式，是不合法的。 Positivism is thus a continuation of crude Empiricism, Associationism, and Nominalism.因此，实证主义的延续，原油经验主义， associationism ，唯。 The arguments advanced by Positivism, besides the assertion that sense experiences are the only object of human knowledge, are chiefly two: the first is that psychological analysis shows that all human knowledge can be ultimately reduced to sense experiences and empirical associations; the second, insisted upon by Comte, is historical, and is based on his famous "law of the three stages", according to which the human mind in its progress is supposed to have been successively influenced by theological preoccupations and metaphysical speculation, and to have finally reached at the present time the positive stage, which marks, according to Comte, its full and perfect development (cf. "Cours de philosophie positive", II, 15 sqq.).论据先进的，由实证，除了断言，从这个意义上的经验是唯一的目的，人类的知识，主要是两个：第一是心理分析表明，所有人类的知识可以最终减少到意识，经验和实证协会;第二，坚持经伯爵，是历史的，是基于他的著名的“法的三个阶段” ，根据该人的头脑在其进展是已先后受关注的神学和形而上学的投机活动，并最终达成了在目前时间的积极阶段，这标志着，根据孔德，其充分和完善发展（参见“ cours德哲学积极” ，第二章， 15 sqq ） 。
CRITICISM批评
Positivism asserts that sense experiences are the only object of human knowledge, but does not prove its assertion.实证主义断言，从这个意义上的经验是唯一的目的，人类的知识，但并不证明其说法。 It is true that all our knowledge has its starting point in sense experience, but it is not proved that knowledge stops there.这是事实，我们所有的知识有其出发点在意义上的经验，但它并不是证明，知识站。 Positivism fails to demonstrate that, above particular facts and contingent relations, there are not abstract notions, general laws universal and necessary principles, or that we cannot know them.实证未能证明，上述事实，特别是和队伍的关系，不是抽象的概念，一般规律，普遍和必要的原则，或者我们可以不知道他们。 Nor does it prove that material and corporeal things constitute the whole order of existing beings, and that our knowledge is limited to them.也没有证明材料和有形的东西，构成了整个秩序，现有的人，和我们的知识是有限的给他们。 Concrete beings and individual relations are not only perceptible by our senses, but they have also their causes and laws of existence and constitution; they are intelligible.混凝土与个人的关系不只是感知我们的感官，但他们也有他们的原因和规律的存在和宪法，它们是理解。 These causes and laws pass beyond the particularness and contingency of individual facts, and are elements as fundamentally real as the individual facts which they produce and control.这些原因和规律，通过超越particularness和应急个别事实，是一些要素，作为从根本上真正作为个人的事实，他们的生产和控制。 They cannot be perceived by our senses, but why can they not be explained by our intelligence?他们不能察觉到我们的感官，但为什么他们不能解释我们的情报？ Again, immaterial beings cannot be perceived by sense experience, it is true, but their existence is not contradictory to our intelligence, and, if their existence is required as a cause and a condition of the actual existence of material things, they certainly exist.再次，无关紧要的人不能察觉意识，经验，这是事实，但它们的存在是不矛盾的我们的情报，以及如果他们的存在是需要的原因和条件的实际存在的物质的东西，他们当然存在。 We can infer their existence and know something of their nature.我们可以推断出它们的存在，知道的东西其性质。 They cannot indeed be known in the same way as material things, but this is no reason for declaring them unknowable to our intelligence (see AGNOSTICISM; ANALOGY).他们不能被称为事实上，在同样的方式作为物质的东西，但是这是没有理由，宣布他们的不可知，以我们的情报（见不可知论;比喻） 。 According to Positivism, our abstract concepts or general ideas are mere collective representations of the experimental order - for example, the idea of "man" is a kind of blended image of all the men observed in our experience.根据实证，我们的抽象的概念或一般的想法，只是集体交涉的实验，以便-例如，构思， “人”是一种混合的形象，所有男人观察，在我们的经验。 This is a fundamental error.这是一个根本性的错误。 Every image bears individual characters; an image of man is always an image of a particular man and can represent only that one man.每一个形象，事关个别字;形象男子始终是一个形象的某一男子，并只能代表一个人。 What is called a collective image is nothing more than a collection of divers images succeeding one another, each representing an individual and concrete object, as may be seen by attentive observation.什么是所谓的集体形象，完全是一个收集潜水员图像接替一，分别代表个人和具体的对象，可能被细心的观察。 An idea, on the contrary, abstracts from any concrete determination, and may be applied identically to an indefinite number of objects of the same class.一个想法，相反，摘要从任何具体的决心，并可能被适用于相同的，以无限期的对象数的同一类。 Collective images are more or less confused, and are the more so as the collection represented is larger; an idea remains always clear.集体图片更多或更少混淆，并且是更多，从而收集代表的是较大的;一个想法仍然总是很清楚。 There are objects which we cannot imagine (eg a myriagon, a substance, a principle), and which we can nevertheless distinctly conceive.有物体我们无法想象（如myriagon ，一种物质，一个原则） ，我们可以明显不过的构想。 Nor is the general idea a name substituted as a sign for all the individual objects of the same class, as stated by Taine (De l'Intelligence, I, 26).也不是一般的想法的名称取代，作为签署的所有个别的对象同一类，如由丹纳（德l'情报，我26 ） 。 If a certain perception, says Taine, always coincides with or follows another perception (eg the perception of smoke and that of fire, the smell of a sweet odour and the sight of a rose), then the one becomes the sign of the other in such a way that, when we perceive one, we instinctively anticipate the presence of the other.如果某一个看法，说，泰纳，总是刚好与另一种或如下的看法（如感知烟雾和消防，香味甜的气味，以及忽略了一个玫瑰） ，则成为一个标志，另一次在这样一种方式，当我们的看法，一，我们本能地预期在场的其他。 So it is, Taine adds, with our general ideas.所以这是，丹纳补充说，与我们的总体思路。 When we have perceived a number of different trees, there remains in our memory a certain image made up of the characters common to all trees, namely the image of a trunk with branches.当我们有知觉了一些不同的树木，仍然存在着在我们的记忆有一定的形象，弥补了该字符的共同所有的树木，即形象的一个主干与分支。 We call it "tree", and this word becomes the exclusive sign of the class "tree"; it evokes the image of the individual objects of that class as the perception of every one of these evokes the image of the sign substituted for the whole class.我们称之为“树” ，这两个字成为独家的迹象阶级“树” ，它使人的形象，个人的对象认为，工人阶级作为知觉的每一个这些使人的形象标志取代，为整个一流的。
Cardinal Mercier rightly remarks that this theory rests upon a confusion between experimental analogy and abstraction (Critériologie générale l, III c. iii, 2, pp. 237 sqq.).枢机主教梅西埃是正确的话，这个理论在于混淆与实验的比喻和抽象（ critériologie法国兴业银行升，三长三，二，第237 sqq ） 。 Experimental analogy plays indeed a large part in our practical life, and is an important factor in the education of our senses (cf. St. Thomas, "Anal. post.", II, xv).实验的比喻，确实是一个起着很大一部分在我们的现实生活，是一个重要的因素，在教育我们的感官（参见圣托马斯， “肛门。员额。 ”第一，二， XV ）号决议。 But it should be remarked that experimental analogy is limited to the individual objects observed, to particular and similar objects; its generality is essentially relative.但应该指出，实验的比喻是有限的，以个人的观察对象，尤其是和类似的物体，其一般性的，基本上是相对的。 Again, the words which designate the objects correspond to the characters of these objects, and we cannot speak of "abstract names" when only individual objects are given, Such is not the case with our general ideas.再次，换句话说，其中指定的对象对应的特点，这些对象，我们不能讲“抽象的名称”时，只有个别的物体，给出了这样的情况并非如此，与我们的总体思路。 They are the result of an abstraction, not of a mere perception of individual objects, however numerous; they are the conception of a type applicable in its unity and identity to an indefinite number of the objects of which it is the type.他们的结果，一个抽象的，而不是一个单纯的观感个别对象，但众多，他们的概念，一种适用于它的统一和身份，以无限期的数目的对象，因为它的类型。 They thus have a generality without limit and independent of any concrete determination.因此，他们有一个共性，没有限制，并独立于任何具体的决心。 If the words which signify them can be the sign of all the individual objects of the same class, it is because that same class has first been conceived in its type; these names are abstract because they signify an abstract concept.如果换句话说，这意味着他们可以注册的所有个别对象的同一等级，是因为同一类，首先构思在其类型;这些名称是摘要，因为它们意味着一个抽象的概念。 Hence mere experience is insufficient to account for our general ideas.因此，仅仅是经验不足，以帐户为我们的总体思路。 A careful study of Taine's theory and the illustrations given shows that the apparent plausibility of this theory comes precisely from the fact that Taine unconsciously introduces and employs abstraction.仔细研究，泰纳的理论和插图鉴于表明，明显的可信这一理论来正是从这一事实，泰纳在不知不觉中介绍了员工的抽象。 Again, Positivism, and this is the point especially developed by John Stuart Mill (following Hume), maintains that what we call "necessary truths" (even mathematical truths, axioms, principles) are merely the result of experience, a generalization of our experiences.再次，实证主义，这是一点，尤其是开发的弥尔（以下休谟） ，坚持认为，我们称之为“必要的真理” （甚至数学真理，公理，原则） ，只不过是结果的经验，概括我们的经验。 We are conscious, eg that we cannot at the same time affirm and deny a certain proposition, that one state of mind excludes the other; then we generalize our observation and express as a general principle that a proposition cannot be true and false at the same time.我们意识到，例如，我们不能在同一时间，肯定和否定某一个命题，即一个国家的心态，排除其他;的话，我们概括我们的观察，并表示作为一般原则，即一个命题不能true和false在同时间。 Such a principle is simply the result of a subjective necessity based on experience.这样一个原则是简单的结果，主观的必要性的基础上的经验。 Now, it is true that experience furnishes us with the matter out of which our judgments are formed, and with the occasion to formulate them.现在，这是事实的经验，提供了我们与此事，其中我们的判断是成立，并与场合制订。 But mere experience does not afford either the proof or the confirmation of our certitude concerning their truth.但仅仅是经验并不负担任何证明或确认我们的certitude关于他们的真相。 If it were so, our certitude should increase with every new experience, and such is not the case, and we could not account for the absolute character of this certitude in all men, nor for the identical application of this certitude to the same propositions by all men.如果是如此，我们的certitude应增加与每一个新的经验，这种情况并非如此，我们不能占绝对的性质，这certitude在所有男性，也为相同的应用，这certitude到相同的主张，由所有男性。 In reality we affirm the truth and necessity of a proposition, not because we cannot subjectively deny it or conceive its contradictory, but because of its objective evidence, which is the manifestation of the absolute, universal, and objective truth of the proposition, the source of our certitude, and the reason of the subjective necessity in us.在现实中我们申明，真理性和必要性的一个命题，并不是因为我们不能主观地否认或设想其矛盾，但由于其客观的证据，这是体现了绝对的，普遍的，客观真理的命题，来源我们certitude ，和的原因，主观的必要性在我们。
As to the so-called "law of the three stages", it is not borne out by a careful study of history.至于那些所谓“法的三个阶段” ，这是不传染的，由仔细研究的历史。 It is true that we meet with certain epochs more particularly characterized by the influence of faith, or metaphysical tendencies, or enthusiasm for natural science.这是事实，我们满足与某些时代更特别的特点的影响，信仰，或形而上的倾向，或热衷于自然科学。 But even then we do not see that these characteristics realize the order expressed in Comte's law.但即使如此，我们看不到这些特点，实现秩序表示，在孔德的法律。 Aristotle was a close student of natural science, while after him the neo-Platonic School was almost exclusively given to metaphysical speculation.亚里士多德是一个紧密的学生，自然科学，而之后，他的新柏拉图式的学校几乎完全是考虑到形而上的投机活动。 In the sixteenth century there was a great revival of experimental sciences; yet it was followed by the metaphysical speculation of the German idealistic school.在16世纪有一个的伟大复兴，实验科学，但它其次是形而上的投机活动的德国理想主义的学校。 The nineteenth century beheld a wonderful development of the natural sciences, but we are now witnessing a revival of the study of metaphysics.十九世纪看到美好的发展，自然科学，但我们现在正看到复苏的研究形而上学。 Nor is it true that these divers tendencies cannot exist during the same epoch.也不是真正的，这些潜水员的倾向，就不能存在，在同一时代。 Aristotle was a metaphysician as well as a scientist.亚里士多德是一个metaphysician ，以及作为一个科学家。 Even in the Middle Ages, which are so generally considered as exclusively given to a priori metaphysics, observation and experiment had a large place, as is shown by the works of Roger Bacon and Albertus Magnus.甚至在中世纪，是如此普遍认为，作为专门给先验形而上学，观察和实验有一个大的地方，呈现出来的作品，罗杰培根和阿尔伯图斯思。 St. Thomas himself manifests a remarkably keen spirit of psychological observation in his "Commentaries" and in his "Summa theologica", especially in his admirable treatise on the passions.圣托马斯自己体现了显着激烈的精神，心理观察，在他的“评论” ，并在他的“总结theologica ” ，尤其是在他的令人钦佩的伤寒论激情。 Finally, we see a harmonious combination of faith, metaphysical reasoning, and experimental observation in such men as Kepler, Descartes, Leibniz, Paschal etc. The so-called "law of the three stages" is a gratuitous assumption, not a law of history.最后，我们看到一个和谐的组合，信仰的，形而上的推理，实验观察在这样的男子作为开普勒，笛卡尔，莱布尼兹，复活节等，所以所谓的“法的三个阶段”是一个无偿的假设，而不是一个历史规律。
The positivist religion is a logical consequence of the principles of Positivism.实证宗教是一个合乎逻辑的后果的原则，实证。 In reality human reason can prove the existence of a personal God and of His providence, and the moral necessity of revelation, while history proves the existence of such a revelation.在现实中人类理性可以证明存在一个个人上帝和他的普罗维登斯，和道德的必要性启示，而历史证明，存在这样一个启示。 The establishment of a religion by Positivism simply shows that for man religion is a necessity.建立一个宗教的实证主义只是表明，人的宗教是必要的。
Publication information Written by George M. Sauvage.出版信息的书面乔治米sauvage 。 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 XII.专为圣心耶稣基督的天主教百科全书，货量十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6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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