Totalistic relativism is (1) an epistemological theory denying any objective, universally valid human knowledge and affirming that meaning and truth vary from person to person, culture to culture, and time to time; (2) a metaphysical theory denying any changeless realities such as energy, space, time, natural laws, persons, or God and affirming that all conceivable meaning rests on activities, happenings, events, processes, or relationships, in which observers are changing participants; and (3) an ethical theory denying any changeless moral principles normative for all people in every situation and so of limited validity. totalistic相对是（ 1 ）认识论理论否认任何客观的，普遍有效的人类知识，并申明的意义和真理的不同，由人传人，文化，以文化，以及不时; （ 2 ）形而上的理论否认任何不变的现实，如能源，空间，时间，自然法则，人，或上帝，并申明所有可以想象的意义在于对活动，发生的事情，事件，流程，或关系，在其中的观察员参加正在发生变化;及（ 3 ）伦理理论否认任何道德不变规范的原则，为所有人民在各种情况下的等效力有限。 From these three fields relativism pervades every field of meaningful human experience and knowledge.来自这三个领域的相对贯穿各个领域的有意义的人类经验和知识。
Limited relativism considers totalistic relativism self-contradictory and wrong in its absolute denials of any absolute truth, and yet accurate in its assertion that much human knowledge is conditioned and slanted by innumerable variables. 相对有限，认为totalistic相对自我矛盾和错误的，在其绝对否认任何绝对的真理，但准确的在其断言，许多人类知识的条件和倾斜无数的变数。 However, general divine revelation makes clearly known to all people the changeless truths about God's nature and particularly God's changeless plans for changing people in changing cultures in history.不过，一般的神的启示，使清楚，大家都知道人民的不变的真理，对上帝的性质，尤其是上帝的计划不变，为改变人们在不断变化的文化在历史上。 Although finite, fallen people may not be able to invent changeless truths, they can discover and receive them through divine revelation and enablement.虽然有限，下降的人未必能发明不变的真理，他们可以发现和接收他们通过神的启示与功能。 In this way they can know not only changeless principles, plans, and purposes but also the meaning of unique, once-for-all events with objective validity.这样，他们可以知道，不仅是不变的原则，计划和目的，而且还具有独特的意义，一旦为所有活动的客观有效性。
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Increased consciousness of these cultural variables has generally been of significant value to the fields of interpretation and communication.增加意识，这些文化的变数已普遍具有重要价值，以领域的解释和沟通。 To grasp the meaning of people from other cultures interpreters now realize how crucial it is to seek sympathetic identification with them in terms of their own presuppositions and historical roots.把握意义的人来自其他文化的口译员，现在是如何实现的关键，这是寻求同情的鉴定与他们而言，他们自己的预设和历史根源。 Such cross-cultural understanding is equally indispensable if one seeks to communicate to those of other cultures in terms of their own categories of thought and verbal expressions.这种跨文化的理解是同样必不可少的，如果一个旨在沟通，相对于其他文化而言，他们自己的类别的思想和话语。 Improved ways of grasping and communicating meaning, however, do not settles issues of objective validity.改善的方法把握和沟通的意义，然而，不解决问题的客观有效性。
Agreement has not been reached in regard to the degree of influence the cultural variables bring to bear upon human knowers.协议还没有达成共识，在关于影响程度的文化变数带来的负后，人类knowers 。 According to determinists, given a specific set of conditions present to a person's brain, nothing else could happen.据determinists ，由于一套特定的条件，目前一个人的大脑，没有其他可能发生。 All knowledge is relative to and determined by these situations (Skinner).所有的知识是相对的和确定的这些情况（斯金纳） 。 For others, although all of human knowledge and behavior is predisposed to habitual responses by given sets of stimuli, this conditioning "falls somewhat short of total determination."对于另一些人，虽然所有的人类知识和行为是倾向于习惯性的反应给套的刺激，这空调“属于有点短总额的决心” 。 All propositional assertions are nevertheless held to be time- and culture-bound (Kraft).所有命题的断言，但要举行的时间和文化的约束（卡夫） 。
Others view persons not only as physical organisms but also as minds, souls, or spirits, with the powers of self-determination and self-transcendence.别人的看法的人不仅作为身体的有机体，而且头脑，心灵，或烈酒，与权力的自决权和自我超越。 Hence their knowledge is not all time-bound and they are agents responsible for their own actions (Thomas Reid, J. Oliver Buswell, Jr.).因此，他们的知识，是不是所有有时间限制和他们是代理商负责自己的行动（托马斯里德女士，奥利弗buswell ，小） 。 Existentialists affirm that mankind is free from both external determination and internal self-determination by a self with a given, unchangeable nature. existentialists申明，人类是免费的，从既有外部的决心和内部自决权一名自称与某一，永恒的性质。 To be authentically free a person must, in fact, exercise an arbitrary freedom independent of cultural predispositions and past habitual choices.要真实的自由，任何人必须，事实上，在行使一个任意的自由，独立的文化倾向和过去惯常的选择。 It seems more likely that some knowledge is predisposed by one's cultural influences and creative knowledge simply occasioned by one's situation.看来更可能是一些知识是倾向于由一个人的文化的影响和创造性的知识，只是因一的情况。
In Eastern monistic relativism persons are not real, but mere maya insofar as they are distingishable from the One.在东区monistic相对人是不是真正的，但仅仅是玛雅至于他们是distingishable从一。 Differentiations of distinct persons with whom to have relationships are said to be made, not by nature, but by human conceptual assertions distinguishing subjects from predicates.分化具有鲜明的人与他们有关系，是说，必须作出，而不是由性质，而是由人类的概念断言区分科目由谓词。 Hence all propositions are illusory and relative to the viewpoints of those who assert them.因此，所有主张，是虚幻的和相对的观点，这些谁断言他们。 In "reality" persons, like dew drops, slip into the shining sea, the part never again to be differentiated from the whole.在“现实”的人一样，露点下降，潜入光辉大海，一部分，从此再也不加以区别，从整体利益。 Since all that can be conceived is relative, no permanent objective remains for which to strive and nihilism results.因为所有可以设想的是相对的，没有常任理事国的目标仍然是为争取和虚无主义的结果。 No self-nature can stand by itself, and no lasting distinction can be made between right and wrong.没有自我的性质，可以由本身的立场，不会有持久的区别，可以作出正确与错误。 Moral conflicts are a sickness of the mind which should have cultivated a bland indifference.道德冲突是一个疾病的头脑，应该有培养了平淡冷漠。 Decisions are to be made without having the faintest understanding of how one decides (Alan Watts).决定必须作出而不faintest了解如何一决定（梁家杰瓦特） 。
Totalistic relativism, relationalism, or contextualization ends in amorality, "Asiatic fatalism," meaninglessness, and nihilism. totalistic相对主义，关系主义，或语境结束在amorality ， “亚洲宿命论” ， meaninglessness ，和虚无主义。 Furthermore radical relativism is self-contradictory.此外，激进的相对论是自相矛盾的。 Every human assertion is said to be time-bound and culture-bound, but the assertion that "all is relative" is taken to be universal and necessary.每个人的说法是说是有时限的和文化的约束，但断言： “所有是相对的”是采取的是普遍的和必要的。 Total relativism absolutely denies any absolutes, and it absolutizes relativity.总相对绝对否认有任何absolutes ，它absolutizes相对论。
The tests of authentic Christian experience, according to Scripture, include conceptually equivalent assertions about the nature of Christ, the eternal Word who became flesh (John 1:1-18; 20:31; I John 4:1-3; II John 9).测试真实的基督教的经验，根据经文，包括在概念上等同于断言约的性质，基督，永恒的字谁成了肉身（约翰福音1:1-18 ; 20时31分;约翰4:1-3 ;二，约翰9 ） 。 Relational and functional theologians, succumbing to relativism, undermine the changeless conceptual validity of God's universal revelation in nature and special revelation in the teaching of the incarnate Christ and inspired prophetic and apostolic spokesmen.关系和功能的神学家，屈服于相对削弱不变的概念的有效性，上帝的普遍启示的性质和特殊的启示，在教学中肉身的基督和灵感的先知和使徒的代言人。
What transcultural truths, then, are known through general revelation?什么跨文化的真理，那么，是众所周知的，通过一般的启示呢？ (1) People are human. （ 1 ）人是人。 Persons everywhere in all cultures have been, are, and will be human.人无处不在，所有的文化已经是，将人类。 Dehumanizing and depersonalizing tendencies to the contrary, persons are subjects, not mere objects, and as agents responsibly participate in communities to achieve common, objective goals.非人的和depersonalizing的倾向，相反，人是主体，不是单纯的物体，并作为负责任的代理商参与，在社区，以实现共同的，客观的目标。 (2) People have inalienable human rights and responsibilities. （ 2 ）人民有不可剥夺的人权，权利和责任。 However different physically, economically, educationally, politically, socially, or religiously, people have a right to equal concern and respect.不过，不同的身体，经济，教育，政治，社会，或宗教，人们有权利平等的关注和尊重。 (3) People deserve justice. （ 3 ）人民应该得到正义。 Whatever the situation, and whenever people are treated unjustly, they cry out against injustice.什么情况下，每当人的待遇不公平，他们大声疾呼反对非正义的。 (4) Unjust people need a just amnesty and forgiving, holy love. （ 4 ）不公正的人民需要一个公正的大赦和宽恕，神圣的爱。 (5) People ought to be intellectually honest and faithful to the given data of reality. （ 5 ）人民应以智力诚实和忠实于给定数据的现实。 They ought not bear false witness against others.他们不应该承担虚假证人对他人。 (6) If human society, mutual trust, and communication is to be meaningful, people ought to be logically noncontradictory in their thought, speech, and writing. （ 6 ）如果人类社会，相互信任，沟通是要有意义的，人们必须在逻辑上noncontradictory在他们的思想，言论，和写作。 Human knowledge and experience are related not only to cultural variables but also to these invariables of mortality, fact, and logic.人类的知识和经验，相关的不仅是文化的变数，而且这些invariables死亡率，事实上，和逻辑。
To argue for but one absolute, love, as did Joseph Fletcher, is to ignore the breadth of the Creator's intelligence and wisdom.要据理力争，但一个绝对的，爱，像约瑟夫弗莱彻，是忽视的广度创作者的智慧和智慧。 To argue for the absoluteness of factual data alone, as with scientism and positivism in their varied forms, overlooks the faithful words of the Logos regarding morality, sin, and salvation, and his own integrity as one who cannot deny himself or contradict himself.争取绝对的事实数据，仅作为与科学主义与实证主义在其不同形式，忽视了忠实的话，徽号的关于道德，单仲偕，和救赎，和他自己的完整性，作为一个谁也不能否认他本人或矛盾的自己。 But to argue for logical absolutes alone, as rationalists may, blinds one to the given data of experience, the danger of autism, injustice, and irresponsibility in a day of nuclear proliferation.但争论的逻辑absolutes ，仅作为理性可能，百叶窗一到给定数据的经验，危险自闭症，不公平，不负责任的在一天内的核扩散。
To acknowledge changeless truths in the midst of changing human experiences, as Augustine realized, is to acknowledge their changeless source and referent, ontologically.承认不变的真理，在中改变人类的经验，正如奥古斯丁实现，是要承认他们不变的来源和指涉， ontologically 。 Paul Tillich also saw that all such absolutes point beyond themselves to an all-inclusive Absolute.保罗田立克还看到，所有这些absolutes点，超越自己，以一个包容各方的绝对的。 Unfortunately, Tillich's concept of Being itself depersonalized the living and dynamic Logos of Scripture.不幸的是，田立克的概念正在depersonalized本身的生活和动态标志的经文。
The most coherent account of both the variables and the invariables in meaningful human experience, Christians may argue, is the personal, living, moral, just, loving, faithful, and true God revealed not only in the world, history, and human nature, but even more significantly in the Jesus of history and the teachings of Scripture.最一致的帐户双方的变数和invariables有意义的人类经验，基督徒可能会说，这是个人，生活，道德，正义，爱，忠实，和真实的上帝透露，不仅在世界上，历史和人性的，但更重要的在耶稣的历史和教义的经文。 Although finite, fallen people may not discover objectively valid, normative truths for themselves, as divine image bearers they may be enabled by common or special grace to receive them.虽然有限，下跌的人可能无法发现客观有效的，规范的真理，为自己，作为神的形象，执事，他们可能会启用共同或特殊的宽限期，接收他们。 Through general revelation from the absolute God, people find out about God's moral principles for justice in society and, through special revelation, about God's loving plans and purposes for unjust people.通过一般的启示，从绝对的上帝，人民的了解上帝的道德原则，正义的社会，并通过特殊的启示，对上帝的爱计划及目的，不公正的人。 The living God is not determined by the relative processes of time, space, energy, and humanity.活着的上帝并不取决于相对进程的时间，空间，能源和人类。 People and nature are relative to, dependent upon, and conditioned by God.人与自然是相对的，取决于和条件由上帝。
It is commonplace for radical religious relativists to affirm that people can experience God even though no conceptual or propositional truth about God is possible.这是司空见惯的激进宗教relativists申明，人民可以体验上帝，即使没有概念或命题的真相，上帝是可能的。 Even the words of Jesus and the Bible, they hold, are time-bound and culture-bound.即使是的话，耶稣和圣经，他们举行，是有时限的和文化的约束。 They can be taken only noncognitively, as pointers.他们可以采取只noncognitively ，作为指针。 Such religious relativism, however pious, misses the mark because it fails to take adequate account of mankind's creation in the image of God and renewal in the divine image to know God conceptually (Col. 3:10).这样的宗教相对，但虔诚的，错过了马克，因为它未能充分考虑到人类的创作中的形象，上帝和重建，在神的形象，知道上帝的概念（上校3时10分） 。 Because they are created to know and commune with the Creator and Redeemer who is changeless in essence, attributes, and plans for space and time, humans in a sea of relativism can receive some effable absolutes by divine revelation and illumination.因为他们是创造知道和社区与创建者和救赎谁是不变的实质，属性，并计划在空间和时间，人类在海上的相对可以接受一些effable absolutes由神的启示和光照。
Denials of propositional revelation may also result from a failure to grasp the relatedness of everything in changing and changeless experience to the Logos of God (John 1:1-3).否认命题的启示也可能导致从一个把握不住关联的一切在改变，不变的经验，徽号的上帝（约翰福音1:1-3 ） 。 The divine Logos is eternal and distinct from the universe but not limited to an intellectually other eternity as in Eastern mysticism.神圣的标志是永恒的和独特的从宇宙但不仅限于一智力其他永恒作为在东区的神秘主义。 The divine Logos is immanent, governing nature and people, but not limited to natural processes as in liberalism.神圣的标志，是内在的，执政的性质和人民的，但不仅限于自然过程一样，自由主义。 The divine Logos became incarnate as a truly human person but is not limited to noncognitive personal encounters as in neo-orthodoxy.神圣的标志，成为肉身作为一个真正的人，但并不限于非认知的个人遭遇，作为在新的正统。 The divine Logos was inscripturated, but is not limited to a mere biblicism as in some extreme fundamentalism.神圣的标志是inscripturated ，但并不限于只是biblicism作为在一些极端的原教旨主义。 In sum, the Logos of God is transcendent and immanent, incarnate, and inscripturated as in classical orthodox theology.总括而言，徽号的上帝是超越性和内在的，肉身的， inscripturated作为在古典东正教神学。
A verificational apologetic for the absolutes of the divine Logos, general revelation, incarnate revelation, and inscripturated revelation is not itself another absolute. 1 verificational抱歉为absolutes的神圣标志，一般的启示，肉身的启示，和inscripturated启示本身并不是另一个绝对的。 It is not necessary to be divine or an inerrant spokesman for God to verify God's wisdom, power, and morality in the world, divine sinlessness in Christ, or divine revelation in Scripture.这是没有必要被神或一inerrant发言人上帝来验证上帝的智慧，力量，和道德，在世界上，神的清白在基督里，或神的启示在经文。 The Israelites did not make themselves autonomous by distinguishing between true and false prophets.以色列人并没有使自己的自主，由区分真假先知。 To check the credentials of one's surgeon is not to presume oneself more wise and capable in practicing surgery than the specialist.检查的凭据之一的外科医生，是不是假设自己更多的智慧和能力，在实践手术比专科。 Acquainted with the countless variables every human knower faces, we are not surprised that Christian apologists frankly claim no more than an overwhelming probability beyond reasonable doubt.熟悉与无数的变数，每个人能知所面临的，我们并不感到惊讶基督教辩护士坦白声称不超过1压倒性的概率在毫无合理疑点。
Similarly, Christians claim only degrees of probability for their interpretations and applications of divinely revealed propositional truths.同样，基督徒声称，只有程度的概率为他们的解释和应用神透露，命题的真理。 To affirm the absoluteness of God's understanding in eternity is not to affirm the absoluteness of any believer's understanding of revelation at any given time in his growth in knowledge and grace.肯定的绝对上帝的认识，在永恒的，是不肯定的绝对任何信徒的认识，启示在任何特定时间在他的增长，知识和恩典。 Precisely the opposite result follows.恰恰是相反的结果如下。 To assert the absoluteness of divine revelation in terms of its intended purpose and the standards of accuracy when written for that end is to deny absoluteness to the pronouncements of governments, public schools, the United Nations, and religious institutions.断言的绝对神圣的启示而言，其目的和标准的准确性时，书面用于这个目的是为了否认绝对化向言论，各国政府，公立学校，联合国和宗教机构。 Divine illumination does not result in inerrancy.神光照不会导致在inerrancy 。
Although no interpretation of the Scriptures as given can be regarded as absolute, some interpretations are better informed than others by relevant data, valid hermeneutical principles, and sound criteria of truth.虽然没有解释圣经给予，可被视为绝对的，有些解释是更好地了解比其他的相关数据，有效的诠释学的原则，标准和健全的真理。 The most reliable checks and balances upon varied interpretive hypotheses are criteria drawn from the invariables found in general revelation: its grammar, literary context, author's purpose, historical and cultural setting, and broader theological context.最可靠的制衡后，各有不同的解释假设的标准取自invariables发现，在一般的启示：它的语法，文学背景，作者的目的，历史和文化背景，以及更广泛的神学背景。 Furthermore, one must be able to live by that interpretation with integrity while treating people as persons, not things, respecting their rights, treating them justly, and forgiving their injustices.此外，一，必须能够生活的解释，与完整性，而治疗的人作为人，而不是东西，尊重他们的权利，公正地对待他们，并宽恕他们的不公正现象。
Untold harm has been done in the name of Christianity by people who have absolutized their relative interpretations of life or of Scripture.无尽的伤害已经做了在名称基督教的人谁有绝对化其相对的诠释生命或圣经。 Presumptuous prophets who claimed to speak God's word to people, without divine authorization, in the OT administration were subject to the most severe penalities.冒昧的先知，谁声称发言上帝的话语的人，没有神的授权，在该城市旅游局，政府当局曾受到最严厉的penalities 。 May God deliver evangelicals today from prophetic ministries not validly drawn from divine revelation.愿上帝提供新教徒今天从先知部委没有有效得出神的启示。 This case for revealed absolutes must not be taken to justify absolutizing merely human ideas, however good.这种情况下，为显示absolutes绝不能采取理由absolutizing只是人类的想法，不过好。
Similarly, inestimable damage has been done the cause of Christ and Scripture by those who relativize divinely revealed absolutes, which have objective validity for all people of all cultures.同样，难以估量的损害已经做的原因是耶稣和圣经的那些谁relativize神透露， absolutes ，其中有客观的有效期为所有人民的所有文化。 Either Christianity is true for all people, or it is true for no one.无论是基督教，是真正的为所有的人，或者是真的没有人。 We can be assured of our view of the major doctrines of Christianity and the realities to which they refer when our interpretations are based on numerous relevant and extensive passages of Scripture, supported by interpreters throughout the history of the church, and attested to us personally by the internal witness of the Holy Spirit to the teaching of the Word.我们可以放心，我们认为最重要的基督教教义和现实使他们指当我们的解释是基于众多的相关性和广泛的通道，经文，支持口译整个教会的历史，证明了我们亲自内部的见证，圣灵，以教学字。 Then we can confidently relate to the realities designated and preach the great doctrines of the faith with joy.那么我们可以满怀信心地涉及到现实的指定和鼓吹的伟大学说的信仰与喜悦。
In a day when radical relativism reigns, disciples of the Lord, who is the same yesterday, today, and forever, stand guard against attacks upon the cognitive faith once for all entrusted to the saints (Jude 3) with gentleness, respect, and a clear conscience (I Pet. 3:15-16).在某一天，当激进的相对普遍，弟子的主，谁是相同的昨天，今天和永远，站在防范攻击后，认知的信念，一旦为所有委托给圣徒教会（裘德3 ）与温柔，尊重，和一明确的良心（我的宠物。 3:15-16 ） 。
GR Lewis遗传资源刘易斯
Bibliography
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jb科布，小，基督在一个多元化的时代;的RJ科尔曼，问题在神学冲突;广管局德马雷斯特，一般的启示;系列JW狄克逊，小，生理的信仰：理论的神学相对论;
cfh亨利，基督教的个人道德; g.考夫曼，相对主义，知识和信念;的CH硫酸盐，基督教在文化;米。
kransz和系列JW梅莱兰编，相对的认知和道德;遗传资源刘易斯， “ 3个分类，在撞机事件” ？ in Perspectives on Evangelical
Theology, and Testing Christianity's Truth-Claims; F. Schaeffer, How Should We
Then Live?在角度对福音事工促进会，神学，和测试基督教的真理索赔;楼沙菲尔，我们应该怎样，然后住在哪里？ BF Skinner, Back to Freedom and
Dignity; JS Spong, "Evangelism When Certainty Is an Illusion," CCen, Jan. 6-13,
1982, 11-16; W. Starcke, The Gospel of Relativity; P. Tillich, My Search for
Absolutes; D. Turner, The Autonomous Man.高炉斯金纳，回到自由和尊严; js朋，
“传福音时，肯定是一种幻想， ” ccen ， 1月6日至13日， 1982年， 11月16日;瓦特starcke
，福音的相对论;页田立克，我的搜索为absolutes ;四特纳，自治区的男子。
Any doctrine which denies, universally or in regard to some restricted sphere of being, the existence of absolute values, may be termed Relativism.任何学说的否认，普遍或在对于一些受限制的领域，存在着绝对的价值，可称为相对论。
Thus one form of Relativism asserts that we are conscious only of difference or change (Hobbes, Bain, Höffding, Wundt. Cf. Maher, "Psychology", 6th ed., p. 91).因此，某种形式的相对主义断言，我们意识到，只有差异或变更（霍布斯，贝恩， höffding ，冯特。比照马希尔， “心理学” ，第六版，第91页） 。
Another asserts that truth is relative, either (a) because judgments are held (i) to have no meaning in isolation and (ii) to be subject to indefinite modification before they can become embodied in the one coherent system of ideal truth (Joachim and Hegelians generally), or else (b) because truth is conceived as a peculiar property of ideas whereby they enable us to deal with our environment more or less successfully (Pragmatists).另一个声称，真理是相对的，无论是（ a ）由于判断举行（一）已毫无意义，在隔离及（ ii ）受到无限期的修改，才可以成为体现在一个连贯的系统的理想，真理（约阿希姆和黑格尔普遍） ，否则， （ b ）因为事实是，作为一种特殊的财产的想法，让他们使我们能够处理我们的环境，更多或更少成功（实用主义者） 。
A third affirms moral worth to be essentially relative and to emerge only when motives are in conflict (Martineau).第三申明道德价值基本上是相对的出现只有当动机是在冲突（马丁纽） 。 (See ETHICS, PRAGMATISM, TRUTH.) The term Relativism, however, is more commonly applied to theories which treat of the nature of knowledge and reality, and it is in this sense that we shall discuss it here. （见道德，求真务实，实事求是。 ）一词相对主义，然而，更普遍适用的理论对待的性质，知识和现实，这是在这个意义上，我们将讨论在这里。
The Relativity of Knowledge相关知识
Whatever may be the real and primary significance of Protagoras's famous dictum, "Man is the measure of all things" (anthropos metron panton kai ton syton kai ton me onton, Plato, "Theæt.", 152 A; in "Mind", XIX, 473, Mr. Gillespie maintains that the dictum has an ethical significance), it has ordinarily been understood in an epistemological sense, and a statement of the relativity of all human knowledge, of the impossibility of penetrating beyond the appearances of things.无论可能是真正的和初级的意义，普罗塔哥拉的著名的判词， “人是衡量一切事物” （ anthropos metron潘汤启吨syton启吨我onton ，柏拉图， “ theæt ” ， 152 1 ，在“心” ，十九， 473先生，吉莱斯皮认为，格言具有的伦理意义） ，它通常被理解在认识论意义上说，和一份声明中的相关的所有人类的知识，不可能穿透超越了外表的东西。 And this interpretation is in conformity with the general tendency of the age in which Protagoras lived.和这个解释，是在符合一般的趋势，年龄在其中普罗塔哥拉生活。 Heraclitus's doctrine of a perpetual and universal flux, Parmedides's view that plurality and change are but the semblance of reality, futile attempts to explain the nature of sense-perception and to account for illusion and false judgment, together with a dawning consciousness (evident in Democritus) of a subjective factor in the perceptual process - all this tended to make philosophers distrust the deliverances of their senses and rely solely upon reason or intelligence.赫拉克利特的学说的一个永恒的和普遍的通量， parmedides的看法，即多元化和变化，但现实的假象，企图都是徒劳的性质作出解释意识知觉和帐户的幻想，虚假的判断，再加上一曙光意识（由此可见，在德谟克利特）一个主观因素在知觉过程中-这一切，往往使哲学家信任d eliverances其意识和单靠原因后，或情报。 Reflection, however, soon made it clear that rational theories were no more consistent than the data of perceptional experience, and the inevitable result of this was that the Relativism of Protagoras and his followers eventually passed into the Scepticism of the Middle Academy (see Scepticism).反思，然而，尽快作出明确表示，理性的理论没有更一致的，比的数据，知觉的经验，和必然结果，这是相对的普罗塔哥拉和他的追随者最终获得通过成为怀疑的中东学院（见持怀疑态度） 。
Modern Relativism, on the other hand, though it too tends to pass into Scepticism, was in its origin a reaction against Scepticism.现代相对论，在另一方面，虽然它也往往通过到怀疑，是在其原产地的反应，对持怀疑态度。 To dispel the doubt which Hume had cast on the validity of universal judgments of a synthetic character, Kant proposed that we should regard them as arising not from any apprehension of the nature of real things, but from the constitution of our won minds.为了消除怀疑，其中休谟投上的有效性的普遍判断的综合性质，康德提出，我们应该把它们作为所带来的不是来自任何逮捕的性质，实质的东西，但是从我国宪法韩元的头脑。 He maintained that the mental factor in experience, hitherto neglected, is really of paramount importance: to it are due space, time, the categories, and every form of synthesis.他认为，心理因素在经验，以往被忽视，实在是头等重要的意义：它是由于空间，时间，类别，以及各种形式的合成。 It is the formal element arising from the structure of the mind itself that constitutes knowledge and makes it what it is.它是正式的因素所引起的结构头脑本身构成的知识和它的是什么。 Hume erred in supposing that knowledge is an attempt to copy reality.休谟是错误的假设认为，知识是一种尝试复制现实。 It is nothing of the kind.这是没有的那种。 The world as we know it, the world of experience, is essentially relative to the human mind, whence it derives all that it has of unity, order and form.世界上我们所知道的，世界的经验，基本上是相对人的头脑， whence ，它源于所有，它已团结，社会秩序和形式。 The obvious objection to a Relativism of this kind is the outstanding thing-in-itself, which is not, and can never become, and object of knowledge.明显的反对一项相对的，这一种是杰出的事-在-本身，这是不是，也永远当不了，和对象的知识。 We are thus shut up with a world of appearances, the nature of which is constituted by our minds.因此，我们关闭了与世界的外表，性质，这是构成我们的心中。 What reality is in itself we can never know.什么现实，这本身就是我们可以永远都不会知道。 Yet this is, as Kant admitted, precisely what we wish to know.然而，这是，正如康德承认，正是我们想知道。 The fascination of Kant's philosophy lay in the fact that it gave full value to the activity, as opposed to the passivity or receptivity of mind; but the unknowable Ding-an-sich was an abomination, fatal alike to its consistency and to its power to solve the problem of human cognition.魅力康德哲学的奠定，在事实，即它给予了充分的价值活动，反对以接受或被动的心态，但不可知丁-一-的Sich是一个令人深恶痛绝，致命的，都以它的连贯性和它的权力解决问题的人类认知。 It must be got rid of at all costs; and the simplest plan was to abolish it altogether, thus leaving us with a reality knowable because knowledge and reality are one, and in the making of it mind, human or absolute, plays an overwhelmingly important part.它必须摆脱不惜一切代价和最简单的计划是完全取消，从而使我们与现实可知，因为知识和现实是一，并在作出这一点，人类的或绝对的，发挥了压倒性的重要的一部分。
The Relativity of Reality相对现实
The relativity of reality, which thus took the place of the relativity of knowledge, has been variously conceived.相对现实，因而采取了地方的相关知识，已在不同的构想。 Sometimes, as with Fichte and Hegel, Nature is opposed to Mind or Spirit as a twofold aspect of one and the same ground - of Intelligence, of Will, or even of unconscious Mind.有时候，作为与费希特和黑格尔，自然是反对态度或精神作为一种双重的方面是同一个地面-情报，会，或什至昏迷。 Sometimes, as with Green and Bradley, Reality is conceived as one organic whole that somehow manifests itself in finite centers of experience, which strive to reproduce in themselves Reality as it is, but fail so utterly that what they assert, even when contradictory, must be held somehow to be true - true like other truths in that they attempt to express Reality, but are subject to indefinite reinterpretation before they can become identical with the real to which they refer.有时候，作为绿色和布拉德利，现实情况是，设想为一个有机的整体，这在某种程度上，体现了本身在有限中心的经验，力争重现在自己的现实，因为这是的，但不能因此完全，他们断言，即使有矛盾，必须举行在某种程度上是真实的-真正像其他的真理，在他们试图表达现实，但受到无限期释法，才可以成为一致的，与真正的使他们转介。 Still more modern Absolutists (eg, Mackenzie and Taylor), appreciating to some extent the inadequacy of this view, have restored some sort of independence to the physical order, which, says Taylor (Elem. of Metaph., 198), "does not depend for its existence upon the fact of my actually perceiving it," but "does depend upon my perception for all the qualities and relations which I find in it".还有更现代的absolutists （例如，麦肯齐和Taylor ） ，升值在一定程度上的不足，这个观点，已经恢复某种形式的独立的物理秩序，说，泰勒（ elem.的metaph ， 198 ） “ ，不依靠它的存在后，其实我的，其实感知的， “但”不取决于我的看法，所有的素质和关系，我觉得在它“ 。 In other words, the "what" of the real world is relative to our perceiving organs (ibid.); or, as a recent writer (Murray in "Mind", new series, XIX, 232) puts it, Reality, anterior to being known, is mere hyle (raw material), while what we call the "thing" or the object of knowledge is this hyle as transformed by an appropriate mental process, and thus endowed with the attributes of spatiality and the like.在其他换言之， “什么”的现实世界是相对的，以我们的感知器官（同上） ;或，作为一个最近的作家（姆瑞，在“心” ，新系列， 19 ， 232 ）的说法，现实中，前方目前已知的，只是hyle （原料） ，而我们所谓的“事”或对象的知识，这是hyle转化为一个适当的心理过程，从而赋予属性的空间和喜欢。 Knowing is, therefore, "superinducing form upon the matter of knowledge" (J. Grote, "Explor. Phil.", I, 13).明知是，因此， “ superinducing形式后，这个问题的知识” （ j. grote ， “ explor 。菲尔” ，我13 ） 。 Riehl, though usually classed as a Realist, holds a similar view. riehl ，虽然通常列为现实主义者，举行了类似的看法。 He distinguishes the being of an object (das Sein der Objekte) from its being as an object (Objektsein).他与众不同的福祉，一个对象（之盛明镜objekte ）由它作为一个对象（ objektsein ） 。 The former is the real being of the object and is independent of consciousness; the latter is its being or nature as conceived by us, and is something wholly relative to our faculties (cf. Rickert, "Der Gegenstand der Erkenntnis", 2nd ed., pp. 17 sq., where the inconsistency of this view is clearly indicated).前者是真正的福祉的目标和独立意识;后者则是其正在或性质，我们所设想的，是完全相对的东西，我们学系（参见李凯尔特， “明镜gegenstand明镜erkenntnis ” ，第二教育署。 ，聚丙烯17平方米，其中不一致的，这种观点是明确表示） 。
The relativity of Reality as thus conceived really involves a return to the position of Kant, except that for the thing-in-itself with its unknowable character and properties is substituted a kind of materia prima, without qualities, attributes, or determinations, and therefore as unknowable as the thing-in-itself, but unknowable now because there is nothing to be known.相对的现实，因此，构思真的涉及返回到康德的立场，除了为这件事-在-本身与它的不可知的特点和性能，是取代1种材料的表面，没有素质，属性，或裁定，因此，作为不可知，因为这件事-在-本身，而是不可知，因为现在有没有被称为。 On this point modern Idealism is at one with Pragmatism or Humanism, which also insist that reality must be regarded epistemologically as raw material, wholly propertyless and wholly indeterminate.在这一点上现代唯心论是在一个与实用主义或人文精神，这也坚持认为，现实必须被视为认识论为原料，全propertyless和完全不确定的。 The difference between the two views lies in this, that for the Idealist, form is imposed upon matter by the very act by which we know it, while for the Pragmatist, it is imposed only after a long process of postulation and experiment.两者之间的差额的意见，在于在这方面，为唯心主义的，形式是强加此事非常行为，我们知道它，而对于实用主义者，这是强加的，只有经过长期的过程设和实验。
Criticism批评
M. Fonsegrive in his "Essais sur la connaissance" has discussed the question of Relativism at considerable length, and is opinion that we must in some sense grant that knowledge is relative to our faculties.米fonsegrive在他的“ essais sur香格里拉connaissance ”讨论的问题，相对在相当长，是认为我们必须在一定意义上给予的知识是相对的，以我们的学院。 But, while in principle he grants this universally, as a matter of fact in his own theory it is only our knowledge of corporeal objects that is regarded as strictly relative.但是，尽管在原则上他的赠款，这普遍，作为一个问题，事实上在他自己的理论，这是不仅是我们的知识是有形的物体被视为是相对严格。 We can know other minds as they really are, because we ourselves are thinking beings, and the external manifestation of our mentality and theirs is similar in character.我们可以知道，其他的头脑，因为他们真的是，因为我们自己思想的人，和外部的表现，我们的心态和他们的是类似性质的。 But "we do not know the essence of things, but the essence of our relations with things; of the laws of nature in themselves we know much less than we do of our dealings with nature" (pp. 85, 86).但“我们不知道的本质的东西，但本质上我们关系的事;自然规律，在自己我们知道，远低于我们做我们打交道的性质” （第85 ， 86 ） 。 "Whatever we know, is known in terms of the self" (p. 125; cf. pp. 184 sq.). “无论我们知道，这是众所周知，在条款的自我” （ 125页;比照页184平方米） 。 The principal argument upon which this Relativism rests, is fundamentally the same as that used by Berkeley in his famous "Dialogue between Hylas and Philonus".主要的论点后，这相对在于，是从根本上所使用的相同，由大学柏克莱分校在其著名的“之间的对话hylas和philonus ” 。 As stated by Fonsegrive, it si as follows: "the concept of an object which should be at the same time in-itself and an object of knowledge is clearly contradictory. . . For 'object of knowledge' means 'known', . . . but it is quite evident that the known, qua known, is not in-itself, since it is qua known" (p. 186).正如由fonsegrive ，硅如下： “的概念，一个对象应该是在同一时间内，在本身和对象的知识，显然是互相矛盾。 。 。 '的对象的知识'是指'众所周知' ， 。但，这是很明显的指出，众所周知，节瓜众所周知，是不是在本身，因为它是已知的必要条件“ （第186页） 。 Hence what we know is never the object as it is in itself, but only as it is in our knowledge of it.因此，我们所知道的是从来没有的对象，因为这是在本身，而只是因为它是在我们的知识。 Of course, if the notions "being in itself" and "being as known" are mutually exclusive, the above argument is valid; but as conceived by the Realist or the anti-Relativist, this is not so.当然，如果概念“本身就是”和“众所周知”是相互排斥的，上述论点是有效的;不过，正如所设想的现实主义或反相对，事实并非如此。 Being in-itself merely means being as it exists, whether it be known or not.目前，在本身只是手段，正因为它存在，无论是已知或没有。 It implies therefore that the nature and existence of being is prior to our knowledge of it (a fact which, by the way, Fonsegrive stoutly maintains); but it does not imply that being as it exists cannot be known.它意味着因此，性质和存在的，是以前我们的知识（事实，由方式， fonsegrive坚决维护） ，但它并不意味着正因为它存在不能被称为。 Forsegrive's argument proves nothing against the view that the real nature of objects is knowable; for, though in the abstract the thing qua existent is not the thing qua known, in the concrete there is no reason why its really existing nature cannot become known, or, in other words, why it cannot be known as it is. forsegrive的论据证明并不反对认为，真正的性质，对象是可知的;为，虽然在抽象的东西的必要条件是不存在的东西的必要条件众所周知，在混凝土中是没有理由，其真正性质，现有的不能成为众所周知的，或，在其他的话，为什么它不能被称为是。
The argument by which absolutists seek to prove the relativity of Reality is precisely similar to the above.论据，其中absolutists寻求证明的相对性的现实是，正是类似上述。 We cannot thing of real things, says Taylor ("elem. of Metaph.", 23, 69, 70; cf. Bradley, "Appearance and Reality", 144-45), except as objects of experience; hence it is in connection with mind that their reality lies.我们不能的事的真正的东西，说泰勒（ “元素的。 metaph 。 ” ， 23 ， 69 ， 70 ;比照布拉德利， “外观和现实” ， 144-45 ） ，除作为对象的经验，因此，这是在连接与记住，他们的现实的谎言。 Surely this argument is fallacious.当然，这种说法是荒谬的。 All that it proves is that things must either be or else become objects of experience in order to be thought of by mind, not that they must be of their very essence objects of experience.所有这证明是必须的东西，要么，否则成为对象的经验，以被认为是由心，而不是他们必须对他们非常本质的物体的经验。 Unless reality is intelligible and can enter into experience, it cannot become the object of thought; but in no other sense does the possibility of knowing it suppose its "connection with mind".除非现实情况是，理解和可以进入的经验，它不能成为对象的思想，但在没有其他意义，是否可能在不知不觉中假设其“涉嫌与心” 。 True, to conceive anything is "eo ipso to bring it into consciousness", but from this it follows merely that to be conceivable things must be capable of becoming objects of consciousness.诚然，设想什么是“雇佣条例依据，以把它纳入意识” ，但由此如下，只是这是可以想象的事，必须能够成为对象意识。 Psychological considerations force us to admit that Reality, when it enters experience, becomes, or better is reproduced as psychical fact; but we cannot conclude from this that Reality itself, the reality which is the object of experience and to which our experience refers as to something other than itself, is of necessity psychical fact.心理因素迫使我们不得不承认的现实，当它进入的经验，成为，或更好的转载，作为心理事实，但我们不能得出结论认为，从这个现实本身，现实的，这是对象的经验和我们的经验是指以一些以外的本身，是有必要的心理事实。 Experience or perception is doubtless a condition without which we could not think of things at all, still less think of them as existing, but it is not a condition without which things could not exist.经验或看法，无疑是一项条件，没有这些，我们不能认为在所有的事情，更认为他们现有的，但它不是一个条件，没有这种事情不可能存在。 Nor again, when we think, do we ordinarily think of things as objects of experience; we think of them simply as "things", real or imaginary, and the properties which we predicate of them we think of as belonging to them, not as "superinduced by our minds".也再次，当我们认为，我们通常认为的东西作为对象的经验;我们认为他们只是“东西” ，真正的或假想的，和物业，我们上游的他们，我们认为的属于他们，而不是作为“ superinduced我们的头脑” 。
Our natural way of thinking may, however, conceivably be wrong.我们自然的思维方式，可能，不过，可以想象是错的。 Granted that what "appears" is reality, appearances may none the less be fallacious.理所当然地认为是什么“似乎”是现实，外表可能没有少被谬误的。 It is possible that they are due wholly or in part to our minds, and so do not reveal to us the nature of reality, but rather its relation to our perceiving selves, our faculties and our organs.是有可能的，他们是由于全部或部分，以我们的头脑，所以不透露给我们的性质，从实际出发，而是关系到我们的自我感知，我们的学院和我们的机关。 Most of the arguments advanced in support of this view are based on psychology, and though the psychology is good enough, the arguments are hardly conclusive.大部分的论点，先进在支持这种看法是基于心理，虽然心理学是不够好，论据是难以定论。 It is urged, for instance, that abstraction and generalization are subjective processes which enter into every act of knowledge, and essentially modify its content.这是呼吁，例如，抽象和概括，是主观的进程，进入每一个行为的知识，基本上是修改其内容。 Yet abstraction is not falsification, unless we assume that what we are considering in the abstract exists as such in the concrete - that is, exists not in connection with and in mutual dependence upon other things, but in isolation and independence just as we conceive it.然而，抽象的，是不是伪造，除非我们假定什么，我们正考虑在抽象的存在，例如在混凝土中-也就是不存在，在结合和相互依存，在后，其他的事情，但在孤立和独立的，正如我们设想它。 Nor is generalization fallacious, unless we assume, without proof, that the particulars to which our concept potentially applies actually exist.也不是泛化的谬误，除非我们假设，没有证据，有关详情，以我们的概念，可能适用于实际存在的。 In a word, neither these nor any other of the subjective processes and forms of thought destroy the validity of knowledge, provided what is purely formal and subjective be distinguished, as it should be, from what pertains to objective content and refers to the real order of causes and purposes.在一个字，也没有这些或任何其他的主观进程和各种形式的思想摧毁的有效性知识，提供什么，纯粹是正式的和主观的区别，因为它应该是，从涉及到的内容和目标是指真正的秩序的原因和目的。
A further argument is derived from the alleged relativity of sensation, whence in the Scholastic theory all knowledge is derived.进一步的说法是来自指称的相关性感觉， whence在学术理论，所有的知识，推导。 The quality of sensation, it is said, is determined largely by the character of our nervous system, and in particular by the end-organs of the different senses.质量的感觉，这是说，有决心，主要是由我们的性格中枢神经系统，尤其是年底的机关不同的感官。 It is at least equally probable, however, that the quality of sensation is determined by the stimulus; and in any case the objection is beside the point, for we do not in judgment refer our sensation as such to the object, but rather as qualities, the nature of which we do not know, though we do know that they differ from one another in varying degrees.这是至少同样可能的，不过，质量的感觉是由刺激;和在任何情况下，反对的是旁边的一点，我们不判断，是指我们的感觉这样到该对象，而是作为素质，性质，我们不知道，虽然我们知道他们从一个不同的另一种在不同程度的影响。 Even granted then that sensation is relative to our specialized organs of sense, it by no means follows that the knowledge which comes through sensation in any way involves subjective determination.即使当时的感觉是相对的，我们专门机关的意义上讲，它决不是如下认为，知识来自感觉以任何方式牵涉到主观的决心。 Secondly, sense-data do not give us merely qualitative differences, but also spatial forms and magnitudes, distance, motion, velocity, direction; and upon these data are based not only mathematics but also physical science, in so far as the latter is concerned with quantitative, in distinction from qualitative, variations.其次，意识数据不只是给我们的定性分歧，但也空间形式和程度，距离议案，速度，方向，以及对这些数据的基础，不仅数学，而且物理科学，在到目前为止，因为后者是关注与定量，在区分，从定性的变化。
Thirdly, sense-data, even if they be in part subjective, suppose as their condition an objective cause.第三，意识数据，即使他们在主观的一部分，假设他们的条件，一个客观的原因。 Hence, a theory which explains sense-data satisfactorily assigns to them conditions which are no less real than the effects to which in part at least they give rise.因此，理论的解释意义数据好指派给他们的条件是不低于实际比的影响，其中在部分至少他们引起。 Lastly, if knowledge really is relative in the sense above explained, though it may satisfy our practical, it can never satisfy our speculative strivings.最后，如果知识真的是相对的意识，在上述解释，虽然它可能会满足我们的实际，绝不能满足我们的投机strivings 。 The aim of speculative research is to know Reality as it is.目的是投机性的研究是了解现实，因为它是。 But knowledge, if it be of appearances only, is without real meaning and significance, and as conceived in an Idealism of the a priori type, also it would seem without purpose.但知识，如果它的外表只，是没有真正的意义和重要性，并构思在一个理想主义的先验类型，也似乎没有目的。
Experience as a System of Relations经验作为一个系统的关系
It is commonly taught by neo-Kantians that relation is the Category of categories (cf. Renouvier, "Le perdisguise (Caird, "The Phil. of Kant", 329; Green, "Prolegom.", 20). Matter and motion "consist of" relations (Prolegom., 9). In fact Reality, as we know it, is nothing but a system of relations, for "the nature of mind is such that no knowledge can be acquired or expressed, and consequently no real existence conceived, except by means of relation and as a system of relations" (Renouvier, "Les dilemmes de la metaph.", 11). This form of Relativism may be called objective to distinguish it from the Relativism which we have been discussing above, and with which, as a matter of fact, it is generally combined. Primarily it is a theory of the nature of knowledge, but with Green and others (eg, Abel Rey, "La théorie de la physique", VI, 2), who identify knowledge and reality, it is also a metaphysic. Such a view supposes a theory of the nature of relation very different from that of the Scholastics. For the latter relation is essentially a pros ti schesis, an ordo ad, which implies (1) a subject to which it belongs, (23) a special something in that subject on account of which it is predicated, and (3) a term, other than itself, to which it refers. A relation, in other words, as the moderns would put it, presupposes its "terms". It is not a mysterious and invisible link which somehow joins up two aspects of a thing and makes them one. A relation may be mutual; but if so, there are really two relations (eg, paternity and sonship) belonging to different subjects, or, if to the same subject, arising from different fundamentals. True, in science as in other matters, we may know a relation without being able to discover the nature of the entities it relates. We may know, for instance, that pressure and temperature vary proportionately in a given mass of gas and which the volume is kept constant, without knowing precisely and for certain the ultimate nature of either pressure or temperature. Nevertheless we do know something about them. We know that they exist, that they each have a certain nature, and that it is on account of this nature that the relation between them arises. We cannot know a relation, therefore, without knowing something of the things which it relates, for a relation presupposes its "terms". Hence the universe cannot consist of relations only, but must be composed of things in relation.这是常见的教导新kantians认为，关系是类的类（参见勒努维耶， “乐perdisguise （ caird ， ”菲尔。康德“ ， 329 ;绿色， ” prolegom “ ， 20 ） 。此事，并议案”构成“关系（ prolegom. ， 9 ） 。事实上，现实，正如我们所知道的，只是一个系统的关系，为”性质的心态是这样的，没有知识可以收购或表达，并因此没有实质的存在构思，除了手段的关系，并作为一个系统的关系“ （勒努维耶， ”就业辅导组dilemmes德香格里拉metaph “ ， 11 ） 。这种形式的相对可称为客观的区分，它从相对论，我们已经讨论了上述情况，并与其中，作为一个问题，事实上，这是一般相结合，主要是这是一个理论性质的知识，但与绿色和其他（例如，阿贝尔雷伊的“ La théorie德香格里拉体质” ，六， 2 ） ，谁查明知识和现实，这也是一个形。这种看法是支撑理论的性质，关系非常不同的从该scholastics 。对于后者的关系基本上是一种利弊钛schesis ，一类的广告，这意味着（ 1 ）受到它所属的， （ 23 ）一个特别的东西在这个问题上考虑到它的前提是，及（ 3 ）任期届满时，除本身，它是指一个关系，换言之，作为现代人将它付诸表决，假定它的“条款” 。它不是一个神秘的和无形的联系，这在某种程度上加入了两个方面的事和使他们1 。关系可能会相互;但如果是的话，真的有两个关系（如，父亲和sonship ）属于不同的科目，或者，如果以同一主题，从不同所产生的根基。属实，在科学看作是在其他事项，我们可以知道，一个关系没有能够发现的性质的实体，它关乎的。我们可能知道的，例如，压力和温度的不同比例在一个特定的大量气体和数量是保持恒定，不知道正和某些最终的性质，无论压力或温度，不过我们确实知道一些有关他们。我们知道他们存在，他们每个有一定的性质，这是对这个帐户的性质，它们之间的关系时，我们不能知道的关系，因此，不知道的一些事情，它涉及，对于有关假定它的“条款” 。因此，宇宙不能构成关系的唯一，但必须组成的东西的关系。
Publication information Written by Leslie J. Walker.出版的资料，撰写的莱斯利j.沃克。 Transcribed by Jim McCann.转录吉姆麦肯。 The Catholic Encyclopedia, Volume XII.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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