Philosophical rationalism encompasses several strands of thought, all of which usually share the conviction that reality is actually rational in nature and that making the proper deductions is essential to achieving knowledge.哲学的理性主义包含几个组成部分的思想，所有这些通常是共享的信念，即现实的，其实是在理性的性质和作出适当的扣减是必不可少的，以实现知识。 Such deductive logic and the use of mathematical processes provide the chief methodological tools.这种演绎逻辑和使用数学的过程提供行政方法工具。 Thus, rationalism has often been held in contrast to empiricism.因此，理性往往被关押在对比的经验主义。
Earlier forms of rationalism are found in Greek philosophy, most notably in Plato, who held that the proper use of reasoning and mathematics was preferable to the methodology of natural science.较早前形式的理性被发现在希腊哲学中，最引人注目的是在柏拉图，谁认为，正确使用推理和数学是最好的方法，自然科学。 The latter is not only in error on many occasions, but empiricism can only observe facts in this changing world.后者不仅是在错误在许多场合，但经验只能观察事实，在这变化的世界。 By deductive reason, Plato believed that one could extract the innate knowledge which is present at birth, derived from the realm of forms.由演绎的原因，柏拉图认为，人们可以提取先天的知识是目前在出生时，来自境界的形式。
However, rationalism is more often associated with Enlightenment philosophers such as Descartes, Spinoza, and Leibniz.然而，更多的是理性，往往与启示哲学家，如笛卡尔，斯宾诺莎，莱布尼兹。 It is this form of continental rationalism that is the chief concern of this article.这是这种形式的大陆理性主义，这是行政的关注，这篇文章。
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Innate ideas are those that are the very attributes of the human mind, inborn by God.先天的想法，是那些是非常的属性，人的头脑，天生的上帝。 As such these "pure" ideas are known a priori by all humans, and are thus believed by all.这样，这些“纯”的想法是众所周知的先验所有人类，因此，相信所有。 So crucial were they for rationalists that it was usually held that these ideas were the prerequisite for learning additional facts.如此重要的，他们为理性，这是通常认为，这些想法的前提，学习更多的事实。 Descartes believed that, without innate ideas, no other data could be known.笛卡尔认为，没有天生的想法，没有其他数据可众所周知的。
The empiricists attacked the rationalists at this point, arguing that the content of the socalled innate ideas was actually learned through one's experience, though perhaps largely unreflected upon by the person.这个经验主义者攻击理性在这一点上，认为内容的socalled先天的想法，其实据悉，通过一的经验，虽然或许在很大程度上unreflected后，由该人。 Thus we learn vast amounts of knowledge through our family, education, and society which comes very early in life and cannot be counted as innate.因此，我们学习了大量的知识，通过我们的家庭，教育，和社会来很早就在生活中，不能算为先天。
One rationalistic response to this empirical contention was to point out that they were many concepts widely used in science and mathematics that could not be discovered by experience alone.一个理性的回应，这是争论的实证指出，他们的许多观念，广泛应用在科学和数学无法发现的经验。 The rationalists, therefore, concluded that empiricism could not stand alone, but required large amounts of truth to be accepted by the proper use of reason.该理性，因此，得出结论认为，经验主义不能单独存在，而是需要大量的真理必须接受正确使用的原因。
Perhaps the best example of this conclusion is found in the philosophy of Descartes.也许最好的例子，这个结论是，发现在哲学笛卡儿。 Beginning with the reality of doubt he determined to accept nothing of which he could not be certain.开始与现实的疑问，他决心接受没有他不能肯定。 However, at least one reality could be deduced from this doubt: he was doubting and must therefore exist.不过，至少有一个现实，可以推导出从这个疑问：他是怀疑，因此必须存在。 In the words of his famous dictum, "I think, therefore I am."在的话，他的著名的判词， “我思故我在” 。
From the realization that he doubted, Descartes concluded that he was a dependent, finite being.从认识到，他怀疑，笛卡尔得出结论认为，他是一个依赖有限。 He then proceeded to the existence of God via forms of the ontological and cosmological arguments.他接着以上帝存在通过形式的本体论和宇宙论的论点。 In Meditations III-IV of his Meditations on First Philosophy Descartes argued that his idea of God as infinite and independent is a clear and distinct argument for God's existence.在meditations三，四，他meditations对第一哲学笛卡尔认为，自己的想法，作为上帝的无限和独立是一项明确的和独特的论据，上帝的存在。
In fact, Descartes concluded that the human mind was not capable of knowing anything more certainly than God's existence.事实上，在笛卡尔得出结论认为，人的头脑是没有能力知道任何东西都显得肯定比上帝的存在。 A finite being was not capable of explaining the presence of the idea of an infinite God apart from his necessary existence.有限正在不能够解释存在的思想，一个无限的上帝，除了他有必要存在。
Next Descartes concluded that since God was perfect, he could not deceive finite beings.明年笛卡儿得出结论认为，既然上帝已经很完美了，他不能欺骗有限。 Additionally Descartes's own facilities for judging the world around him were given him by God and hence would not be misleading.此外笛卡儿自己的设施来看，周围的世界，他给出了他的上帝，因此不会被误导。 The result was that whatever he could deduce by clear and distinct thinking (such as that found in mathematics) concerning the world and others must therefore be true.其结果是，无论他可以推断出明确的和独特的思维（如发现，在数学）关于世界和他人的，因此，必须真实。 Thus the necessary existence of God both makes knowledge possible and guarantees truth concerning those facts that can be clearly delineated.因此，必要的上帝存在，使双方的知识可能和保证真理关于这些事实可以清楚界定。 Beginning with the reality of doubt Descartes proceeded to his own existence, to God, and to the physical world.开始与现实的疑问笛卡儿接着他自己的存在，向上帝，向物质世界。
Spinoza also taught that the universe operated according to rational principles, that the proper use of reason revealed these truths, and that God was the ultimate guarantee of knowledge.斯宾诺莎还告诉我们，宇宙的运作，根据理性的原则，正确使用的原因发现，这些真理，上帝是最终的保证，知识。 However, he rejected Cartesian dualism in favor of monism (referred to by some as pantheism), in that there was only one substance, termed God or nature.不过，他拒绝了笛卡尔二元论在主张一元论（所提到的一些作为泛神论） ，在有实质内容只有一个，被称为上帝或性质。 Worship was expressed rationally, in accordance with the nature of reality.崇拜有人表示，合理，在按照性质的现实。 Of the many attributes of substance thought and extension were the most crucial.在众多的属性，物质的思路和延长人最关键的。
Spinoza utilized geometrical methodology to deduce epistemological truths which could be held as factual.斯宾诺莎利用几何方法，推导出的认识论的真理，这可能举行的事实。 By limiting much of knowledge to self-evident truths revealed by mathematics, he thereby constructed one of the best examples of rationalistic system-building in the history of philosophy.通过限制很多知识，不言自明的真理，揭示数学，他从而兴建的其中一个最佳的例子，理性的制度建设，在哲学史上。
Leibniz set forth his concept of reality in his major work Monadology.莱布尼茨提出了他的概念，现实在他的主要工作monadology 。 In contrast to the materialistic concept of atoms, monads are unique metaphysical units of force that are not affected by external criteria.在对比物质的概念，原子， monads是独一无二的形而上的单位的力量，不会受外部条件。 Although each monad develops individually, they are interrelated through a logical "preestablished harmony," involving a hierarchy of monads arranged by the culminating in God, the Monad of monads.虽然每个单独Monad的发展，它们是相互关联，通过一个逻辑“ preestablished和谐， ”涉及的层次结构monads安排的高潮，在上帝， Monad的的monads 。
For Leibniz a number of arguments revealed the existence of God, who was established as the being responsible for the ordering of the monads into a rational universe which was "the best of all possible worlds."为莱布尼茨的若干论点，揭示了上帝存在，谁确立为负责订购的monads到一个理性的宇宙是“最好的一切可能的世界” 。 God also was the basis for knowledge, and this accounts for the epistemological relationship between thought and reality.上帝也被的基础知识，这占了认识论的关系，思想和现实。 Leibniz thus returned to a concept of a transcendent God much closer to the position held by Descartes and in contrast to Spinoza, although neither he nor Spinoza began with the subjective self, as did Descartes.莱布尼茨因此，返回一个概念，一个超越的上帝更接近所持的立场和笛卡儿在对比斯宾诺莎，虽然没有他，也不斯宾诺莎开始与主观的自我，像笛卡尔。
Thus rationalistic epistemology was characterized both by a deductive process of argumentation, with special attention being given to mathematical methodology, and by the anchoring of all knowledge in the nature of God.因此，理性主义认识论的特点是由一个演绎论证的过程中，特别注意，当局现正考虑的数学方法，以及由锚定的所有知识，在性质上的上帝。 Spinoza's system of Euclidean geometry claimed demonstration of God or nature as the one substance of reality.斯宾诺莎的制度，欧几里德几何声称示范上帝或性质作为一个实质的现实。 Some scholars of the Cartesian persuasion moved to the position of occasionalism, whereby mental and physical events correspond to each other (as the perceived noise of a tree falling corresponds with the actual occurrence), as they are both ordained by God.一些学者的笛卡尔劝导迁移到occasionalism的立场，即精神和肉体的事件，对应到对方（视知觉噪音的一棵大树倒塌压毁对应与实际发生） ，因为它们都是由上帝的祝圣。 Leibniz utilized a rigorous application of calculus to deductively derive the infinite collection of monads which culminate in God.莱布尼茨，利用严格的应用微积分，以deductively获得无限的收集monads ，其中的高潮，在上帝的。
This rationalistic methodology, and the stress on mathematics in particular, was an important influence on the rise of modern science during this period.这理性的方法，并强调对数学特别是，是一个重要的影响，对崛起的现代科学，在此期间。 Galileo held some essentially related ideas, especially in his concept of nature as being mathematically organized and perceived as such through reason.伽利略举行了一些基本上是相关的想法，尤其是在他的概念，性质，作为数学有组织及知觉等通过的原因。
A number of trends in English deism reflect the influence of, and similarities to, continental rationalism as well as British empiricism.一些趋势在英语自然神论反映的影响，和相似之处，大陆理性主义，以及英国经验主义。 Besides the acceptance of innate knowledge available to all men and the deducing of propositions from such general knowledge, deists such as Matthew Tindal, Anthony Collins, and Thomas Woolston attempted to dismiss miracles and fulfilled prophecy as evidences for special revelation.除了接受先天的知识提供给所有男人和推导的主张，从这样的一般知识， deists如马修tindal ，安东尼柯林斯，和托马斯乌尔斯顿企图解雇的奇迹，圆满地完成了预言，作为证据，特别的启示。 In fact deism as a whole was largely characterized as an attempt to find a natural religion apart from special revelation.事实上，自然神论作为一个整体，主要特点是作为一个试图寻找一种自然宗教，除了特殊的启示。 Many of these trends had marked effects on contemporary higher criticism.许多这些趋势已显着影响，对当代更高的批评。
First, Locke, Hume, and the empiricists never tired of attacking the concept of innate ideas.首先，洛克，休谟和经验主义者从来没有厌倦攻击的概念，先天的想法。 They asserted that young children gave little, if any, indication of any crucial amount of innate knowledge.他们声称，幼童了一点，如果有任何迹象显示任何重大的金额先天的知识。 Rather the empiricists were quick to point to sense experience as the chief school-teacher, even in infancy.而经验主义者迅速指向意义上的经验，作为行政学校的教师，即使在萌芽状态。
Second, empiricists also asserted that reason could not be the only (or even the primary) means of achieving knowledge when so much is gathered by the senses.第二，经验主义者还声称，原因可能不是唯一的（或什至小学）的方式实现的知识，当了这么多，是所收集的感官。 While it is true that much knowledge may not be reducible to sense experience, this also does not indicate that reason is the chief means of knowing.虽然确实有很多知识可能无法还原到意义的经验，这也并不表示原因是行政手段，不知道。
Third, it has frequently been pointed out that reason alone leads to too many contradictions, metaphysical and otherwise.第三，它常常被指出的理由，仅会导致太多的矛盾，形而上学和其他方面。 For example, Descartes's dualism, Spinoza's monism, and Leibniz's monadology have all been declared as being absolutely knowable, in the name of rationalism.举例来说，笛卡尔的二元论，斯宾诺莎的一元论，和莱布尼兹的monadology都被宣布为绝对可知，在名称理性。 If one or more of these options is incorrect, what about the remainder of the system(s)?如果一个或多个这些选项是不正确，那么其余的系统（ ） ？
Fourth, rebuttals to rationalistic and deistic higher criticism appeared quickly from the pens of such able scholars as John Locke, Thomas Sherlock, Joseph Butler, and William Paley.第四，辩驳，以理性和deistic更高的批评，似乎很快从笔这样的学者能够作为洛克，托马斯福尔摩斯，约瑟夫巴特勒，和威廉帕雷。 Special revelation and miracles were especially defended against attack.特别的启示和创造奇迹，尤其是防御的攻击。 Butler's Analogy of Religion in particular was so devastating that many have concluded that it is not only one of the strongest apologetics for the Christian faith, but that it was the chief reason for the demise of deism.巴特勒的比喻宗教，特别是如此毁灭性的很多人得出结论认为，它不仅是其中一个最强劲的护为基督徒的信仰，但是，这是行政的原因消亡自然神论。
GR
Habermas遗传资源哈贝马斯
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
R. Descartes,
Discourse on Method; P. Gay, Deism: An Anthology; G. Leibniz, Monadology; B.
Spinoza, Ethics and Tractatus Theologico-Politicus; CL Becker, The Heavenly City
of the Eighteenth-Century Philosophers; J. Bronowski and B. Mazlish, The Western
Intellectual Tradition: From Leonardo to Hegel; F. Copleston, A History of
Philosophy, IV; WT Jones, A History of Western Philosophy, III; B. Williams,
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monadology ;乙斯宾诺莎，职业道德和tractatus theologico - politicus ;多款贝克尔，天理市的十八世纪的哲学家的J.
bronowski和B mazlish ，西方智力传统：从Leonardo黑格尔;楼copleston
，历史，哲学，四，九仓琼斯，西方哲学史，三;乙威廉斯，百科全书，哲学，七。
(Latin, ratio -- reason, the faculty of the mind which forms the ground of calculation, ie discursive reason. See APOLOGETICS; ATHEISM; BIBLE; DEISM; EMPIRICISM; ETHICS; BIBLICAL EXEGESIS; FAITH; MATERIALISM; MIRACLE; REVELATION). （拉丁语，比率-的原因，系心中形成了地面的计算，即论述的理由。见护;无神论;圣经;自然神论;经验主义;伦理;圣经注释;信念;唯物论;奇迹;启示） 。
The term is used: (1) in an exact sense, to designate a particular moment in the development of Protestant thought in Germany; (2) in a broader, and more usual, sense to cover the view (in relation to which many schools may he classed as rationalistic) that the human reason, or understanding, is the sole source and final test of all truth.这个词是用来： （ 1 ）在一个确切的意义上说，指定一个特别的时刻，在发展的新教思想在德国; （ 2 ）在更广阔，更如常，责任感，以支付查看（在有关，其中很多学校5月，他被列为理性）说，人类理性的，或理解，是唯一的来源及最后的考验，一切的真理。 It has further: (3) occasionally been applied to the method of treating revealed truth theologically, by casting it into a reasoned form, and employing philosophical Categories in its elaboration.它进一步： （ 3 ）偶尔会被应用到治疗的方法，揭示了真理， theologically ，铸造，它成为一个理性的形式，和用人哲学范畴在其拟订。 These three uses of the term will be discussed in the present article.这三个用途的任期将讨论在目前的文章。
(1) The German school of theological Rationalism formed a part of the more general movement of the eighteenth-century "Enlightenment". （ 1 ）德国学校的神学理性，形成了一部分较为一般性的运动的十八世纪的“启示” 。 It may be said to owe its immediate origin to the philosophical system of Christian Wolff (1679-1754), which was a modification, with Aristotelean features, of that of Leibniz, especially characterized by its spiritualism, determinism, and dogmatism.它可以说是归功于其立即原产地的哲学体系的基督教沃尔夫（ 1679年至1754年） ，这是一个修改，与aristotelean特点，即莱布尼茨，尤其是其特点是唯心论，宿命论，和教条主义。 This philosophy and its method exerted a profound influence upon contemporaneous German religious thought, providing it with a rationalistic point of view in theology and exegesis.这哲学及其方法施加了深刻的影响，当代德国后，宗教思想，它提供一个理性的角度来看，在神学和注释。 German philosophy in the eighteenth century was, as a whole, tributary to Leibniz, whose "Théodicée" was written principally against the Rationalism of Bayle: it was marked by an infiltration of English Deism and French Materialism, to which the Rationalism at present considered had great affinity, and towards which it progressively developed: and it was vulgarized by its union with popular literature.德国哲学在十八世纪是，作为一个整体，支流，以莱布尼茨，其“ théodicée ”写，主要是对理性的bayle ：它是由一个显着的渗透，英语和法语自然神论唯物论，这是理性，目前已考虑伟大的亲和力，并实现它逐渐发展：它是庸俗化在其联盟与通俗文学。 Wolff himself was expelled from his chair at the University of Halle on account of the Rationalistic nature of his teaching, principally owing to the action of Lange (1670-1774; cf. "Causa Dei et reilgionis naturals adversus atheismum", and "Modesta Disputatio", Halle, 1723).沃尔夫自己被开除，他主持在大学的哈勒是考虑到理性的性质，他的教学，主要是由于采取的行动，兰格（ 1670年至1774年;比照“的原因dei等reilgionis naturals adversus atheismum ” ， “ modesta disputatio “ ，哈勒， 1723年） 。 Retiring to Marburg, he taught there until 1740, when he was recalled to Halle by Frederick II.退休的马尔堡，他教授，直至1740年，当他被召回哈莱由冯检二。 Wolff's attempt to demonstrate natural religion rationally was in no sense an attack upon revelation.沃尔夫的企图证明自然宗教理性是在毫无意义的攻击后的启示。 As a "supranaturalist" he admitted truths above reason, and he attempted to support by reason the supernatural truths contained in Holy Scripture.作为一个“ supranaturalist ”他承认的真理，基于上述原因，以及他试图支持的理由，超自然的真理，载于圣经。 But his attempt, while it incensed the pietistic school and was readily welcomed by the more liberal and moderate among the orthodox Lutherans, in reality turned out to be strongly in favour of the Naturalism that he wished to condemn.但他的企图，而愤怒的pietistic学校，并随时欢迎，更自由和温和的东正教会之间的lutherans ，在现实中，原来要强烈，在赞成的自然，他希望谴责。 Natural religion, he asserted, is demonstrable; revealed religion is to be found in the Bible alone.自然宗教，他断言，是显而易见的;透露，宗教是被发现在圣经中单。 But in his method of proof of the authority of Scripture recourse was had to reason, and thus the human mind became, logically, the ultimate arbiter in the case of both.但在他的方法证明的权威经文追索权是不得不的理由，因此，人的头脑成了，从逻辑上讲，裁决的最终裁决，在案件都。 Supranaturalism in theology, which it was Wolff's intention to uphold, proved incompatible with such a philosophical position, and Rationalism took its place. supranaturalism在神学，它是沃尔夫的意图，坚持，证明不符合这种哲学的立场，并理性了它的位置。 This, however, is to be distinguished from pure Naturalism, to which it led, but with which it never became theoretically identified.不过，这是区别于纯粹的自然，以它为首的，但它从来没有成为理论上确定。 Revelation was not denied by the Rationalists; though, as a matter of fact, if not of theory, it was quietly suppressed by the claim, with its ever-increasing application, that reason is the competent judge of all truth.启示是不否认，由理性;虽然，作为一个问题，事实上，如果没有理论，它被悄悄镇压索赔，其不断增加的应用，原因是主管法官的一切的真理。 Naturalists, on the other hand, denied the fact of revelation.博物学家，另一方面，无可否认的事实启示。 As with Deism and Materialism, the German Rationalism invaded the department of Biblical exegesis.作为与自然神论和唯物主义，德国理性主义侵略部圣经注释。 Here a destructive criticism, very similar to that of the Deists, was levelled against the miracles recorded in, and the authenticity of the Holy Scripture.在这里进行毁灭性的批评，非常相似，认为该deists ，是针对奇迹所录得的，和真实性的圣经。 Nevertheless, the distinction between Rationalism and Naturalism still obtained.然而，区分理性主义和自然主义仍然获得。 The great Biblical critic Semler (1725-91), who is one of the principal representatives of the school, was a strong opponent of the latter; in company with Teller (1734-1804) and others he endeavoured to show that the records of the Bible have no more than a local and temporary character, thus attempting to safeguard the deeper revelation, while sacrificing to the critics its superficial vehicle.伟大的圣经评论家山姆勒（ 1725年至1791年） ，谁是其中一个主要的代表学校，是一个强有力的对手，后者;公司在与银行柜员（ 1734年至1804年）和其他他努力表明，该记录的圣经没有一个多本地及临时性质，从而企图，以保障其深层次的启示，而牺牲，以批评其表面的车辆。 He makes the distinction between theology and religion (by which he signifies ethics).他作出区分，神学和宗教（他标志着伦理） 。
The distinction made between natural and revealed religion necessitated a closer definition of the latter.之间的区别自然和揭示了宗教的需要更紧密的定义，后者。 For Supernaturalists and Rationalists alike religion was held to be "a way of knowing and worshipping the Deity", but consisting chiefly, for the Rationalists, in the observance of God's law.为supernaturalists和理性的宗教，都举行了“的一种方式认识和崇拜神” ，但构成的，主要是为理性，在遵守上帝的法律。 This identification of religion with morals, which at the time was utilitarian in character (see UTILITARIANISM), led to further developments in the conceptions of the nature of religion, the meaning of revelation, and the value of the Bible as a collection of inspired writings.这个鉴定宗教与道德，这在当时的功利性质的（见功利主义） ，导致进一步的发展概念的性质，宗教，意义的启示，和价值圣经作为一个收集灵感的著作。 The earlier orthodox Protestant view of religion as a body of truths published and taught by God to man in revelation was in process of disintegration.早前东正教，基督教宗教观作为一个机构的真理，出版和教导上帝男子在启示是在过程中解体。 In Semler's distinction between religion (ethics) on the one hand and theology on the other, with Herder's similar separation of religion from theological opinions and religious usages, the cause of the Christian religion, as they conceived it, seemed to be put beyond the reach of the shock of criticism, which, by destroying the foundations upon which it claimed to rest, had gone so far to discredit the older form of Lutheranism.在山姆勒的区别，宗教（道德）一方面和神学对其他，与赫尔德的类似的政教分离从神学的观点和宗教习惯，事业的基督教，因为他们的构想，似乎是把超出达到该休克的批评，其中，摧毁了基础后，它声称休息，已到目前为止，抹黑旧形式的路德教。 Kant's (1724-1804) criticism of the reason, however, formed a turning-point in the development of Rationalism.康德的（ 1724年至1804年）的批评的原因，不过，成立了一个转折点，在发展的理性。 For a full understanding of his attitude, the reader must be acquainted with the nature of his pietistic upbringing and later scientific and philosophical formation in the Leibniz-Wolff school of thought (see KANT, PHILOSOPHY OF).为充分了解他的态度，读者必须熟悉的性质，他pietistic养育和后来科学和哲学的形成，在莱布尼茨-沃尔夫学校的思想（见康德，哲学） 。 As far as concerns the point that occupies us at present, Kant was a Rationalist.据关注的一点，就是占有我们目前，康德是一个理性。 For him religion was coextensive, with natural, though not utilitarian, morals.他的宗教是coextensive ，与自然，虽然没有功利，道德。 When he met with the criticisms of Hume and undertook his famous "Kritik", his preoccupation was to safeguard his religious opinions, his rigorous morality, from the danger of criticism.当他会见了批评，休谟，并承诺在他著名的“ kritik ” ，他的当务之急是为了保障他的宗教意见，他严格的道德风尚，从危险的批评。 This he did, not by means of the old Rationalism, but by throwing discredit upon metaphysics.这他那样，而不是由手段的旧理性，而是由投掷抹黑后，形而上学。 The accepted proofs of the existence of God, immortality, and liberty were thus, in his opinion, overthrown, and the well-known set of postulates of the "categoric imperative" put forward in their place.接受证明上帝存在，不死，和自由，因此，在他看来，推翻了，和著名的一套假设的“ ，必须明确提出的”在他们的地方。 This, obviously, was the end of Rationalism in its earlier form, in which the fundamental truths of religion were set out as demonstrable by reason.这一点，很明显，是年底理性在其早先的形式，在这种根本的真理，宗教被列可证实的理由。 But, despite the shifting of the burden of religion from the pure to the practical reason, Kant himself never seems to have reached the view --; to which all his work pointed --; that religion is not mere ethics, "conceiving moral laws as divine commands", no matter how far removed from Utilitarianism --; not an affair of the mind, but of the heart and will; and that revelation does not reach man by way of an exterior promulgation, but consists in a personal adaptation towards God.但是，尽管转移的负担，宗教，从单纯的以实践理性，康德自己似乎永远不会有共识的看法-;这是所有的工作，他指出- ;宗教是不是单纯的伦理，“构想的道德法律作为神的命令“ ，不管如何远离功利主义-;不是一个内政的介意，但对心脏，并会;及启示没有达到男子的方式，一个外部的颁布，但构成在个人适应对上帝。 This conception was reached gradually with the advance of the theory that man possesses a religious sense, or faculty, distinct from the rational (Fries, 1773-1843; Jacobi, 1743-1819; Herder, 1744-1803; -- all opposed to the Intellectualism of Kant), and ultimately found expression with Schleiermacher (1768-1834), for whom religion is to be found neither in knowledge nor in action, but in a peculiar attitude of mind which consists in the consciousness of absolute dependence upon God.这一概念达成了逐步推进的理论，男子拥有宗教意义上，或系，有别于理性（薯条， 1773年至1843年;雅可比， 1743年至1819年;赫尔德， 1744年至1803年; -都反对向intellectualism康德） ，并最终发现，表达与施莱尔马赫（ 1768年至1834年） ，为谁而宗教是可以发现无论是在知识，也没有在行动上，但在一个奇特的态度，考虑到其中包括在意识的绝对依赖上帝。 Here the older distinction between natural and revealed religion disappears.在这里，老年人之间的区别自然和揭示了宗教消失。 All that can be called religion -- the consciousness of dependence -- is at the same time revelational, and all religion is of the same character.所有这些可被称为宗教-意识的依赖-是在同一时间，r e velational，和所有的宗教是同一性质的。 There is no special revelation in the older Protestant (the Catholic) sense, but merely this attitude of dependence brought into being in the individual by the teaching of various great personalities who, from time to time, have manifested an extraordinary sense of the religious.有没有特别的启示在较旧的基督教（天主教）的意识，而仅仅是这种态度的依赖带入正处于个人的教学中的各种伟大的人物谁，从时间，以时间，表现了一个不平凡的意义上的宗教。 Schleiermacher was a contemporary of Fichte, Schelling, and Hegel, whose philoasophical speculations had influence, with his own, in ultimately subverting Rationalism as here dealt with.施莱尔马赫是一种当代的费希特，谢林，黑格尔，其philoasophical揣测，已影响力，与他自己，在最终颠覆理性作为在这里处理。 The movement may be said to have ended with him -- in the opinion of Teller "the greatest theologian that the Protestant Church has had since the period of the Reformation".运动可说是已经结束，与他-在认为银行柜员“最大的神学家认为，新教教会已自时期的改革” 。 The majority of modern Protestant theologians accept his views, not, however, to the exclusion of knowledge as a basis of religion.大多数现代基督教神学家接受他的意见，但是，不能以排除以知识为基础的宗教。 Parallel with the development of the philosophical and theological views as to the nature of religion and the worth of revelation, which provided it with its critical principles, took place an exegetical evolution.同向平行发展的哲学和神学的意见，至于性质的宗教和价值的启示，它提供了其关键的原则，发生了一训诂的演变。 The first phase consisted in replacing the orthodox Protestant doctrine (ie that the Sacred Scriptures are the Word of God) by a distinction between the Word of God contained in the Bible and the Bible itself (Töllner, Herder), though the Rationalists still held that the purer source of revelation lies rather in the written than in the traditional word.第一阶段的构成，在取代正统基督教教义（即神圣的圣经是上帝的话）区分上帝的话，载于圣经和圣经本身（ töllner ，赫尔德） ，虽然理性仍然认为，该纯度来源的启示在于，而不是在书面比在传统的字。 This distinction led inevitably to the destruction, of the rigid view of inspiration, and prepared the ground for the second phase.这种区别导致不可避免地的破坏，僵化的观点的启发，并准备地面为第二阶段。 The principle of accommodation was now employed to explain the difficulties raised by the Scripture records of miraculous events and demoniacal manifestations (Senf, Vogel), and arbitrary methods of exegesis were also used to the same end (Paulus, Eichhorn).的原则，住宿，现在受雇于解释的困难，所提出的经文的纪录，奇迹般的事件和demoniacal表现（ senf ，傅高义） ，以及任意方法的注释也被用来为了同样的目的（保禄，艾希霍恩） 。 In the third phase Rationalists had reached the point of allowing the possibility of mistakes having been made by Christ and the Apostles, at any rate with regard to non-essential parts of religion.在第三阶段的理性已经达到了一点，让错误的可能性已作出的基督和使徒，在任何率方面，非必要的部分宗教。 All the devices of exegesis were employed vainly; and, in the end, Rationalists found themselves forced to admit that the authors of the New Testament must have written from a point of view different from that which a modern theologian would adopt (Henke, Wegseheider).所有设备的注释受雇于妄想; ，并在年底，理性发现自己被迫承认，作者的新约圣经必须有书面从一个角度来看，不同的从其中一个现代化的神学家会采取（ henke ， wegseheider ） 。 This principle, which is sufficiently elastic to admit of usage by nearly every variety of opinion, was admitted by several of the Supernaturalists (Reinhard, Storr), and is very generally accepted by modern Protestant divines, in the rejection of verbal inspiration.这个原则，这是足够的弹性，以承认使用了将近每一个不同的意见，承认数的supernaturalists （莱因哈德， storr ） ，是非常普遍接受的现代新教divines ，在拒绝口头的灵感。 Herder is very clear on the distinction -- the truly inspired must be discerned from that which is not; and de Wette lays down as the canon of interpretation "the religious perception of the divine operation, or of the Holy Spirit, in the sacred writers as regards their belief and inspiration, but not respecting their faculty of forming ideas. . ."赫尔德是非常明确的区别-真正的启发，必须从分辨这是不是和德w ette规定，作为佳能公司解释： “宗教的看法神的运作，或对圣灵，在神圣的作家至于他们的信仰和启示，但不尊重他们的系形成的想法。 。 。 “ In an extreme form it may be seen employed in such works as Strauss's "Leben Jesu", where the hypothesis of the mythical nature of miracles is developed to a greater extent than by Schleiermacher or de Wette.在一个极端的形式可以看出受聘于这些工程作为施特劳斯的“ leben jesu ” ，那里的假说神话般的奇迹的性质是发展到一个更大的程度上比施莱尔马赫或取消wette 。
(2) Rationalism, in the broader, popular meaning of the term, is used to designate any mode of thought in which human reason holds the place of supreme criterion of truth; in this sense, it is especially applied to such modes of thought as contrasted with faith. （ 2 ）理性，在更广泛的，流行的一词的含义，是用来指定任何模式的思路，在人类理性的举行地点的最高真理标准问题;从这个意义上讲，它是适用于这种思维方式的作为对比与信仰。 Thus Atheism, Materialism, Naturalism, Pantheism, Scepticism, etc., fall under the head of rationalistic systems.因此，无神论，唯物主义，自然主义，泛神论，持怀疑态度等，属于元首的理性系统。 As such, the rationalistic tendency has always existed in philosophy, and has generally shown itself powerful in all the critical schools.因此，理性的倾向一直存在，在哲学，并已普遍表现出自己强大的所有重要学校。 As has been noted in the preceding paragraph, German Rationalism had strong affinities with English Deism and French Materialism, two historic forms in which the tendency has manifested itself.正如已经指出，在上款，德国理性主义有强烈的亲和力与自然神论英语和法语的唯物主义，两个历史性的形式在其中的倾向已表现出来。 But with the vulgarization of the ideas contained in the various systems that composed these movements, Rationalism has degenerated.但与庸俗化的想法载于各系统组成，这些动作，理性已堕落。 It has become connected in the popular mind with the shallow and misleading philosophy frequently put forward in the name of science, so that a double confusion has arisen, in which;它已成为连接在热门的头脑，浅层及具误导性的哲学经常提出，在科学的名义，使双重混乱，出现了，在其中;
questionable philosophical speculations are taken for scientific facts, and science is falsely supposed to be in opposition to religion.值得商榷的哲学揣测采取的科学事实，科学是附有虚假产地来源标签是为了在反对宗教。
This Rationalism is now rather a spirit, or attitude, ready to seize upon any arguments, from any source and of any or no value, to urge against the doctrines and practices of faith.这是现在理性，而不是一种精神，或态度，随时准备抓住任何论据，从任何来源和任何或没有价值，促请反对的理论和做法的信仰。 Beside this crude and popular form it has taken, for which the publication of cheap reprints and a vigorous propaganda are mainly responsible, there runs the deeper and more thoughtful current of critical-philosophical Rationalism, which either rejects religion and revelation altogether or treats them in much the same manner as did the Germans.旁边的这原油和受欢迎的形式，它已采取，而出版的廉价重印和大力宣传，主要是负责，有运行更深入和更周到的当前关键的哲学的理性主义，要么拒绝宗教和启示，共有或对待他们在很多相同的方式，没有德国人。 Its various manifestations have little in common in method or content, save the general appeal to reason as supreme.及其各种表现形式不大，在常见的方法或内容，保存一般上诉的理由为最高人民法院。 No better description of the position can be given than the statements of the objects of the Rationalist Press Association.没有更好的说明立场，可以得到比报表对象的理性报业协会。 Among these are: "To stimulate the habits of reflection and inquiry and the free exercise of individual intellect . . . and generally to assert the supremacy of reason as the natural and necessary means to all such knowledge and wisdom as man can achieve".其中包括： “以刺激习惯的反思和调查和自由地行使个人的智慧。 。 。并普遍断言，至高无上的理由，作为自然和必要的手段，所有这些知识和智慧为人类才能实现” 。 A perusal of the publications of the same will show in what sense this representative body interprets the above statement. 1阅读的出版物，同时将显示在何种意义上，这代表机构解释上述声明。 It may be said finally, that Rationalism is the direct and logical outcome of the principles of Protestantism; and that the intermediary form, in which assent is given to revealed truth as possessing the imprimatur of reason, is only a phase in the evolution of ideas towards general disbelief.可以说，最后，理性是直接和合乎逻辑的结果的原则，基督教，以及中介机构的形式，在这种赞同给予透露真相，作为拥有imprimatur的原因，只是一个阶段的演进思路对一般难以置信。 Official condemnations of the various forms of Rationalism, absolute and mitigated, are to be found in the Syllabus of Pius IX.官方的谴责各种形式的理性，绝对和缓解，是要发现在课程碧岳九。
(3) The term Rationalism is perhaps not usually applied to the theological method of the Catholic Church. （ 3 ）任期理性也许并非通常适用于神学的方法，天主教教会。 All forms of theological statement, however, and pre-eminently the dialectical form of Catholic theology, are rationalistic in the truest sense.一切形式的神学声明，不过，和前遥不可及的辩证的形式，天主教神学，是理性，在真正意义。 Indeed, the claim of such Rationalism as is dealt with above is directly met by the counter claim of the Church: that it is at best but a mutilated and unreasonable Rationalism, not worthy of the name, while that of the Church is rationally complete, and integrated, moreover, with super-rational truth.事实上，声称这种理性的作为是处理以上是直接会见了由反索赔的教会：这是在最好的，而是被肢解和不合理的理性，而不是名副其实的，而该教会是理性的完成，和综合，此外，与超理性的真理。 In this sense Catholic theology presupposes the certain truths of natural reason as the preambula fidei, philosophy (the ancilla theologiæ) is employed in the defence of revealed truth (see APOLOGETICS), and the content of Divine revelation is treated and systematized in the categories of natural thought.在这个意义上的天主教神学假定某些真理自然的原因，作为preambula信，哲学（ ancilla theologiæ ）是受聘于辩护透露真相（见护） ，和内容的神的启示是治疗和系统化，分类自然的思考。 This systematization is carried out both in dogmatic and moral theology.这是制度化进行了无论是在教条和道德神学。 It is a process contemporaneous with the first attempt at a scientific statement of religious truth, comes to perfection of method in the works of such writers as St. Thomas Aquinas and St. Alphonsus, and is consistently employed and developed in the Schools.它是一个过程，当代与第一次尝试在一个科学的声明宗教真理，来完善的方法，在工程等作家作为多瑪斯和圣阿方，并始终雇用和发展，在学校。
Publication information Written by Francis Aveling.出版的资料，撰写的弗朗西斯aveling 。 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
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