In philosophy and theology, divine immanence refers to the omnipresence of God in the universe.在哲学和神学，神的内在性是指无处不在的上帝在宇宙中。 The theory in its extreme form is Pantheism, in which God and the world are virtually identical. Proponents of Monotheism, however, have tempered the concept of immanence by positing the parallel doctrine of divine Transcendence. Thus, in Judaism and Christianity, God is considered omnipresent and active in human affairs as creator, sustainer, judge, and redeemer, but is also considered elevated above and distinguished from the universe.该理论在其极端的形式是泛神论，其中神和世界都几乎相同。 倡议者神，不过，有锻炼的概念，内涵，由定位平行学说神圣的超越性，因此，在犹太教和基督教的上帝被认为是无所不在地活跃在人类事务中，作为创作者， sustainer ，法官，和救赎主，但也被认为是高架以上及杰出从宇宙中。
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Immanence is a conception in philosophy and theology that the intelligent and creative force or being that governs the universe pervades the natural world.内在性是一个概念，在哲学和神学认为，聪明而富有创造力的力量还是被执政的宇宙中弥漫的自然世界。 Immanence is a fundamental doctrine of pantheism and can be contrasted with transcendence, which conceives of the intelligent and creative force as existing outside the natural world. In pantheistic systems of thought, for example, all material objects in the universe are pervaded with the infinite divine presence.内在性，是一个根本教义的泛神论和可对比与超越，而构思的智慧和创造力量，因为现有外部的自然世界。 pantheistic系统的思考，例如，所有材料的物体在宇宙中弥漫，与无限神州在场。
In Judeo-Christian religions, however, God both participates in the universe, that is, is present and active in the natural world; and at the same time, transcends, that is, figuratively, rises above, the universe he created.在犹太教和基督教的宗教，不过，上帝都参与宇宙的，那就是，是当前和活跃在世界自然和在同一时间内，超越，那就是形象，海隆以上，宇宙中，他创造的。
(Lat. in manere , to remain in) （ lat. 在manere ，留在）
Immanence is the quality of any action which begins and ends within the agent.内在性，是优质的任何行动开始和结束内部的代理人。 Thus, vital action, as well in the physiological as in the intellectual and moral order, is called immanent, because it proceeds from that spontaneity which is essential to the living subject and has for its term the unfolding of the subject's constituent energies.因此，重要的行动，以及在生理上，在智力和道德秩序，是与所谓的内在的，因为它的收益，从这个自发性，这是至为重要的生活课题，并已为它的任期，开展主题的制宪精力。 It is initiated and is consummated in the interior of the same being, which may be considered as a closed system.这是发起并委托开发，是在建筑物内部，同时，它可被视为一个封闭的系统。 But is this system so shut in as to be self-sufficient and incapable of receiving anything from without?但这个制度，使关闭，以达到自给自足，而且无法接受任何未经？ -- or can it enrich itself by taking up elements which its environment offers and which are at times even necessary, as nourishment is to the immanent activity of the body? -或者可以充实自己，采取了哪些元素及其环境的优惠，这是在时代的，甚至是必要的，作为养料，是内在活动的身体？ This is the problem which the philosophies of immanence propose and attempt to solve, not only in respect to man considered as a particular being, but also in respect to the universe considered as a whole.这就是问题所在，其中哲学的内在性建议，并试图解决，而不是只有在尊重人视为一个特别正，而且在尊重宇宙作为一个整体来考虑。 It is, indeed, with reference to this latter aspect that the controversy arose in ancient times.它确实是参考了这后一方面表示，争议发生在远古时代。
HISTORICAL SKETCH历史素描
The doctrine of immanence came into existence simultaneously with philosophical speculation.该学说的内涵也开始存在，同时与哲学的投机活动。 This was inevitable, since man first conceived all things after his own likeness.这是不可避免的，自从人类第一次提出的一切事情后，他自己似的。 He regarded the universe, then, as a living thing, endowed with immanent activity, and working for the full unfolding of its being.他认为，宇宙中，那么，作为一个有生命的事物，赋有内在的经济活动，并工作，为全面开展其福祉。 Under the veil of poetic fictions, we find this view among the Hindus, and again among the sages of Greece.根据面纱诗意的小说中，我们发现这种观点之间的印度教徒，并再次证明了先哲的希腊。 The latter hold a somewhat confused Hylozoism: as they see it, the cosmos results from the evolution of a single principle (water, air, fire, unity), which develops like an animal organism.后者持有有点困惑hylozoism ：在他们看来，宇宙的结果，从进化的一个单一的原则（水，空气，火，大团结） ，其中开发像动物的有机体。 But Socrates, coming back to the study "of things human", refuses to look upon himself as merely part and parcel of the Great All.但是，苏格拉底，回来学习"的东西，人的" ，不肯视自己为纯粹的重要组成部分，伟大的。 He asserts his independence and declares himself distinct from the universe; and thus he shifts the pivotal problem of philosophy.他断言，他的独立性，并宣布自己独特的从宇宙中;因而他更关键的问题，哲学。 What he professes is, indeed, the immanence of the subject, but that immanence he does not conceive as absolute, for he recognizes the fact that man is subject to external influences.他自称是，事实上，内在的主题，但内在性，他不隐瞒，因为绝对的，因为他认识到一个事实，这名男子是受外来因素影响。 Thenceforward, these two conceptions of immanence are to alternate in ascendancy and decline. thenceforward ，这两个概念的内涵是候补中崛起和没落。 After Socrates, Plato, and Aristotle, absolute immanence regains its sway through Zeno of Cittium, who gives it its clearest expression.之后，苏格拉底，柏拉图，亚里士多德，绝对的内在性恢复其摆动通过芝诺的cittium ，谁给它最清晰的表达。 In turn it falls back before the preaching of Christianity, which sets forth clearly the personality of man and the distinction between God and the world.反过来，这将落后于前鼓吹的是基督教，其中提出了明确的个性男子，并区分上帝和世界的福音。 The Alexandrians, in the wake of Philo, impart a new lustre to the doctrine of absolute immanence; but St. Augustine, borrowing from Plotinus the Stoic notion of "seminal principles", contends for relative immanence which in the Middle Ages triumphs with St. Thomas.该alexandrians ，随着斐洛，传授新的光泽，以中庸的绝对内在性，但圣奥古斯丁，借款从普罗提诺的斯多葛提出的"开创性的原则" ，合同规定，为相对内在，它在中世纪的辉煌，与圣托马斯。 With the Renaissance comes a renewal of life for the theory of absolute immanence.与文艺复兴来延续生命，为理论的绝对内在性。 In the seventeenth and eighteenth centuries, on the contrary, Descartes and Kant maintain the transcendency of God, though recognizing the relative immanence of man.在十七世纪和十八世纪，与此相反，笛卡尔和康德保持超越性的上帝，虽然认识的相对内在的男子。 But their disciples exaggerate this latter fact and thus fall into subjective monism: the ego is shut up in its absolute immanence; it posits the non-ego.但他们的弟子夸大后者事实，并从而陷入主观的一元论：我是关闭了在其绝对内在性; posits非自我。 After Fichte, Schelling, and Hegel, the same path is taken by Cousin, Vacherot, Bergson, and many others.经过费希特，谢林，黑格尔，也走这条路是由堂兄，瓦舍罗，柏格森等，不胜枚举。 The principle of absolute immanence becomes a dogma which they seek to impose upon contemporary philosophy.的原则，绝对的内在性成为一种教条，他们寻求强加于当代哲学。 It confronts revealed religion, and appears as one of the sources of modernism, which it thus brings into close proximity with liberal Protestantism.它面对着透露，宗教，而且看来作为来源之一，现代主义，因此，它使人们近距离与自由新教。 The notion of immanence is at the present day one of the centres around which the battle is being fought between the Catholic religion and monism.概念的内涵是在现今社会的一个中心周围的战斗正在争取与天主教宗教和一元论。
Before passing on to larger development, we note that;结业前，就以较大的发展，我们注意到;
(1) under its various aspects, the conception of immanence is the interpretation and extension of a fact observed in the living subject; （ 1 ）根据其各个方面，概念内涵，是诠释与扩展的一个事实，在观察生活的主题;
(2) in every age it takes on two parallel and opposite forms, which the Encyclical "Pascendi gregis" defines in an eminently philosophical way, as follows: "Etenim hoc quærimus; an ejusmodi 'immanentia' Deum ab homine distinguat necne? Si distinguit, quid tum a catholica doctrina differt aut doctrinam de revelatione cur rejicit? Si non distinguit, pantheismum habemus. Atqui immanentia haec modernistarum vult atque admittit omne conscientiæ phenomenon ab homine, ut homo est, proficisci" (For, we ask, does this "immanence" make God and man distinct or not? If it does, then in what does it differ from the Catholic doctrine? or why does it reject what is taught in regard to revelation? If it does not make God and man distinct, it is Pantheism. But this immanence of the Modernists would claim that every phenomenon of consciousness proceeds from man as man). （ 2 ）在每个时代都需要在两个平行和对立形式，其中通谕" pascendi收听广播节目和收看"的界定在一个遥不可及的哲学方法，内容如下： " etenim责quærimus ; ejusmodi ' immanentia ' deum抗体homine distinguat necne ？硅distinguit ，块肿瘤一catholica doctrina differt奥地利doctrinam德revelatione当前rejicit ？ Si无distinguit ， pantheismum habemus 。 atqui immanentia haec modernistarum vult atque admittit omne conscientiæ现象抗体homine ， UT斯达康同质预测， proficisci " （时，我们会问，这是否"内涵"人与上帝鲜明与否？若确实如此，那么在它的内涵是什么不同，从天主教教义，又或为何不拒绝什么内容方面的启示呢？如果它不使神与人不同，它是泛神论但这种内在的现代派声称，每一个现象的意识收益人当人） 。
DIVISION司
From this general consideration of the subject the following division arises.从这个一般性审议的议题如下分工出现。
A. The doctrine of immanence,答：该学说的内涵，
(1) absolute, （ 1 ）绝对的，
(2) relative. （ 2 ）相对的。
And, as this doctrine has of late years given birth to a new method in apologetics, we shall next consider:而且，正如这一学说已晚几年诞生的一种新方法，在护教学，我们会在未来考虑：
B. The employment of the method of immanence,二，就业的方法，内在性，
(1) absolute, （ 1 ）绝对的，
(2) relative. （ 2 ）相对的。
A. The Doctrine of Immanence答：该学说的内在
(1) Absolute Immanence （ 1 ）绝对内在
(a) Its Historical Evolution （一） ，它的历史演变
At its outset the doctrine of immanence, properly so called, was concerned with solving the problem of the world's origin and organization: the universe was the resultant of an absolutely necessary, immanent evolution of one only principle.在一开始的教义内涵，妥善所谓，关注与解决的问题，世界的起源和组织结构：宇宙是由此产生的一个绝对必要的，内在的演变，只有一个原则。 The Stoics, who gave it its first exact formula, virtually revived the pre-Socratic cosmogonies.该stoics ，谁给了它的第一个确切的公式，几乎恢复了前苏格拉底宇宙。 But they shut up in matter first the "Demiurgic Word", in which Plato saw the efficient cause of the cosmos; and, then, the transcendently lovable and desirable "Supreme Intelligence", postulated by Aristotle as the final cause of universal activity.但他们闭嘴，在第一件事" demiurgic字" ，在这种柏拉图看到了高效率的原因，宇宙，以及其后， transcendently可爱和可取的"无上智慧" ，假设由亚里士多德作为最后的事业在普及活动。 There existed, then, but one principle under a seeming duality; it was corporeal, though it expressed itself sometimes in terms of passivity, when it was called matter, and sometimes in terms of activity, when it was called force, or cause.有存在的话，那么，但一个原则下，似乎有两重性，它是有形的，但它表示自己有时候会在职权被动，当它是所谓的事情，有时候会在活动条款，当它被称为武力，或事业。 It was the technic fire presiding over the genesis of the world; it was the Divine seminal principle from which all things were born (pyr technikon, Logos spermatikos).这是技术消防主持成因探讨世界，这是神圣的开创性的原则，使所有事物诞生（ pyr technikon ，标识spermatikos ） 。 This principle, which is the first to move, is also the first to be moved, since nothing is outside of it; all beings find in it their origin and their end, they are but successive moments in its evolution, they are born and they die through its perpetual becoming.在这个原则下，这是第一个动起来，也是第一次被提出，因为没有什么会外，它都被找到，它在其原籍，并为此目的，他们不过是历届矩在它的演变，他们的诞生和他们模具通过其成为永久的。 The fiery spirit seems to move the chaotic mass as the soul moves the body, and this is why it is called the "soul of the world".火热的精神似乎动议混沌群众作为灵魂的动作身体的，这就是为什么它被称为"灵魂的世界" 。 Human souls are but sparks from it, or rather its phenomena, which vanish at death and are re-absorbed into the bosom of nature.人的心灵，是火花，但由它，或者更确切地说，它的现象，消失在死亡和重吸收到胸的性质。 This is Hylozoism carried to its ultimate expression.这是hylozoism进行，其最终体现。
The Greek and Roman Stoics changed nothing in this conception.希腊罗马stoics改变什么，在这个构想。 Philo alone, before Christianity, attempted to transform it.斐洛，仅前基督教，企图改造它。 Pursuing the syncretic method which he brought into repute in the School of Alexandria, he undertook to harmonize Moses, Plato, and Zeno.追求融合方法，其中他带进享负盛名，在学校的亚历山德里亚，他答应协调摩西，柏拉图，芝诺。 Thus he was led into a sort of inverted Stoicism, setting up at the origin of all things no longer a corporeal seminal principle, but a spiritual God, perfect, anterior to matter, from whom everything is derived by a process of outflow and downflow continued without limit.就这样，他被带入了一种倒生活俭朴，成立于原产地的所有东西不再是一个有形的精液原则，但一种精神神，完善它，前方的事，从谁，一切都源自一个过程的流出，并继续下行无极限。 Proclus, Porphyry, Jamblicus, and Plotinus adopted this emanationist Pantheism, which formed the basis of their neo-Platonism. proclus ，斑岩型， jamblicus ，普罗提诺通过这emanationist泛神论，形成按他们的新柏拉图主义。 From Egypt the Alexandrian ideas spread over the West through two channels.来自埃及的亚历山大理念传播西方通过两个渠道。 First, in the fourth century, they entered Spain with a certain Mark, who had lived at Memphis; in Spain they developed by amalgamating with Manichæism under the influence of Priscillian, and after the German conquest of Spain they passed into Gaul.首先，在四世纪时，他们进入西班牙与某商标，谁曾住在孟菲斯，在西班牙他们研制的由合并与manichæism的影响下普里西利安，并在德国征服西班牙，他们通过成为高卢。 In the latter country, moreover, they were propagated by the Latin translations of Boethius.在后者的国家，而且，他们所宣扬的是由拉丁语翻译论波爱修斯。 Later on, we find traces of them in Scotus Eriugena (ninth century), then in Abelard (twelfth century), Amaury of Bêne, and David of Dinant (twelfth and thirteenth centuries), and especially in the celebrated Meister Eckhart (fourteenth century).后来，我们找到痕迹，他们在scotus eriugena （第九世纪） ，然后在阿贝拉尔（ 12世纪） ， amaury的bêne ，和大卫的dinant （第十二和第十三世纪）以后，特别是在庆祝大师艾克哈（ 14世纪） 。 Soon after this the Renaissance restores the ancient doctrines to honourable consideration, and the philosophy of immanence reappears in the commentaries of Pomponatius on Aristotle and those of Marsilio Ficino on Plotinus.此后不久，文艺复兴运动，恢复古代的学说向各位考虑后，和哲学的内在再现，在评论pomponatius亚里士多德和那些他资助费奇诺对普罗提诺。 Giordano Bruno saw in God the monad of monads, who by an inward necessity produces a material creation which is inseparable from Himself.布鲁诺认为，在上帝的Monad的Monad的，他们由一个内向的必要性产生了物质创造是分不开的，由本人。 Vanini made God immanent in the forces of nature, while, according to Jacob Böhme, God acquires reality only through the evolution of the world.瓦尼尼取得上帝上苍，在自然的力量，同时，据雅各布böhme ，上帝收购的现实，只有通过世界局势的演变。 By an unbroken tradition, then, the doctrine of immanence comes down to modern times.由一个绵延不绝的传统，那么，这个学说的内涵可以归结为现代倍。 The Cartesian revolution seems even to favour its development.笛卡尔革命似乎更喜欢它的发展。 Exaggerating the distinction between soul and body, the former of which moves the latter by means of the pineal gland, the mechanical theories prepared the way for Malebranche's occasionalism: God alone acts; "there is but one true cause, because there is but one true God."夸大区分灵魂与身体，前，其中的动作，后者指的松果腺，力学理论准备了道路马勒伯朗士的occasionalism ：上帝单独行为; " ，只能有一个真正的原因，是因为有一个真实上帝" 。 Spinoza, too, admits only one cause.斯宾诺莎，也承认只有一个原因。 A disciple of Descartes in the geometrical rigour of his deductive processes, but still more a disciple of the rabbis and of Giordano Bruno in the spirit of his system, he sets up his natura naturans unfolding its attributes by an immanent progression.弟子笛卡尔在几何的严谨作风，他的演绎过程，但更是一场大弟子的犹太教士和布鲁诺在精神，他的系统，他列出了他的Natura naturans展现它的属性由一个内在的进展。 This is all but the revival of Alexandrian thought.这是所有的，但复兴亚历山大思想。
True Cartesianism, however, was not favourable to theories of this sort, for it is based on personal evidence, and it distinguishes sharply between the world and its transcendent cause.真正cartesianism ，不过，这也不利于理论这一类的，因为这是基于个人的证据，它区别于急剧世界之间及其超然的事业。 With its vivid realization of the importance and independence of the individual, it follows, rather, the Socratic tradition.其生动的实现的重要性和独立的个体，它如下，相反，苏格拉底传统。 That insight, defined and purified by Christianity, had all along served as a barrier against the encroachment of the doctrine of absolute immanence.有识之士认为，界定和纯化，基督教，却一直充当屏障对侵占的学说绝对内在性。 It could not but derive fresh strength from the philosophy of Cogito, ergo sum, and it was indeed strengthened even to excess.它不能，但衍生的新鲜力量，从哲学，我思，号ETM总之，它确实是加强了，甚至过剩。 Jealous of its own immanence, which it had learned to know better than ever, the human mind overshot its first intention and turned the doctrine of absolute immanence to its own profit.嫉妒它自己的内在性，它已经学会了更好地了解比以往任何时候，人的心智超越了它的第一个意向，并转中庸绝对内在性，以自己的利润。 At first it sought only to solve the problem of knowledge, while keeping entirely clear of empiricism.起初，它只是试图解决这个问题的知识，同时保持完全清楚的经验主义。 In the Kantian epoch it still claimed for itself only a relative immanence, for it believed in the existence of a transcendent Creator and admitted the existence of noumena, unknowable, to be sure, but with which we maintain relations.在康德的时代，它仍然宣称它只是一个相对的内在性，因为它相信存在着一个超越性的创造者，并承认存在的本体，不可知性，可以肯定的，但与我们保持关系。 Soon the temptation becomes stronger; having hitherto pretended to impose its own laws on knowable reality, thought now credits itself with the power of creating that reality.不久诱惑变得更强;过迄今佯称要把它自己的法律，就可知的实际出发，思考现在学分自己的力量创造了这一现实。 For Fichte, in fact, the ego not only posits knowledge, it also posits the non-ego.为费希特，事实上，我不仅posits知识，它也posits非自我。 It is the pre-eminent form of the Absolute (Schelling).这是前著名的形式绝对（谢林） 。 No longer is it the Substance that, as natura naturans, produces the world by a process of derivation and degradation without limit; it is an obscure germ, which in its ceaseless becoming, rises to the point of becoming man, and at that point becomes conscious of itself.不再是它的实质内容，由于自然naturans ，生产世界上的过程，推导和退化无极限，它是一个晦涩的胚芽，在其不懈成为上升到如此地步，成为男子，在这一点上变得自觉管好自己。 The absolute becomes Hegel's "idea", Schopenhauer's "will", Hartmann's "unconscious", Renan's "time joined to the onward tendency" (le Temps joint à la tendance au progrès), Taine's "eternal axiom", Nietzsche's "superman", Bergson's "conscience".绝对成为黑格尔的"理念" ，叔本华的"意志" ，哈特曼的"无意识" ， ， Renan的"时间一起向前进"的倾向（乐气温联合à香格里拉趋势坳进步） ， taine的"永恒公理" ，尼采的"超人" ，柏格森的"良知" 。 Under all the forms of evolutionistic monism, lies the doctrine of absolute immanence.根据所有形式的evolutionistic一元论，就在于该学说的绝对内在性。
Considering the religious tendencies of our age, it was inevitable that this doctrine should have its corresponding effect in theology.考虑到宗教的倾向，我们的时代，这是必然的这一学说也应该有相应的影响，在神学。 The monism which it preaches, setting aside the idea of separateness between God and the world, also removes entirely the distinction between the natural order and the supernatural.这个一元论，它宣扬了，撇开的想法是分开的神和世界之间，也完全消除了两者之间的区别自然秩序与超自然。 It denies anything transcendent in the supernatural, which, according to this theory, is only a conception springing from an irresistible need of the soul, or "the ceaseless palpitation of the soul panting for the infinite" (Buisson).它否定了任何超越于超自然的，其中，根据这一理论，只是一个概念如雨后春笋，从一个不可阻挡的需要，灵魂，或"不懈心悸的灵魂喘气为无穷" （ buisson ） 。 The supernatural is but the product of our interior evolution; it is of immanent origin, for "it is in the heart of mankind that the Divine resides".超自然的，不过是产品的，我们内部的演变，它是内在的原产地，因为"它是在心里的人类神圣的居住地" 。 "I am a man, and nothing Divine is foreign to me" (Buisson). "我是一名男子，并没有什么神圣的，是国外对我" （ buisson ） 。 Such is the origin of religion in this view.这就是原产地的宗教在这方面的看法。 And herein we recognize the thesis of liberal Protestantism as well as that of the Modernists.并在此我们承认论文的自由新教以及是现代派。
(b) The actual content of the doctrine of Absolute Immanence （二）实际内容的中庸之道，绝对内在
As it is nowadays presented, the doctrine of absolute immanence is the resultant of the two great currents of contemporary thought.因为它是现今介绍，这个学说的绝对的内在性，是由此产生的对两个伟大电流当代思想。 Kant, reducing everything to the individual consciousness, and declaring all metaphysical investigation to be illusory, locks the human soul in its own immanence and condemns it thenceforth to agnosticism in regard to transcendent realities.康德，减少一切向个体意识，并宣布所有形而上的调查，是一种假象，锁人的心灵，在自己的内在性，并谴责它此后，以不可知论方面超越现实。 The Positivist movement reaches the same terminus.实证主义运动达到相同的终点站。 Through mistrust of that reason which Kant had exalted to such a degree, Comte rejects as worthless every conclusion that goes beyond the range of experience.通过不信任的原因，其中康德曾开天辟地到这种程度，伯爵拒绝，因为不值钱，每一个结论，即超越了各种经验。 Thus the two systems, setting out from opposite exaggerations, arrive at one and the same theory of the unknowable: nothing is left us now but to fall back upon ourselves and contemplate the phenomena which emerge from the depths of our own ego.因此，这两种制度，制定了从对面夸张，到达同一个理论的不可知性：没有什么，给我们留下了，现在如此，依傍自己和沉思的现象出现，从我们深处的自己的自我。 We have no other means of information, and it is from this inner source that all knowledge, all faith, and all rules of conduct flow out by the immanent evolution of our life, or rather of the Divine which thus manifests itself through us.我们没有任何其他信息的手段，它是由这个心灵的来源，所有的知识，所有信仰，以及所有的行为规则流所固有的演变，我们的生命，或者更确切地说，对神圣的，因而表现我们。 This initial position determines the solutions which the doctrine of immanence furnishes for the problems concerning God and Man.这个初始位置决定设法解决这些问题的理论内涵提供了有关问题涉及人与上帝。
(i) God （一）神
The problems of the Divine life and action are among the foremost to interest the partisans of absolute immanence.问题的神圣生命和行动是其中首要的，以兴趣党派的绝对内在性。 They talk incessantly of Trinity, Incarnation, and Redemption, but only, as they claim, to do away with the mysteries and to see in these theological terms merely the symbols that express the evolution of the first principle.他们不停地交谈三位一体，化身，以及赎回，但只是作为他们宣称，要取消的奥秘，并看看在这些神学而言，只是符号表达的演变，第一个原则。 Philo's Trinity, like that of neo-Platonism, was an attempt to describe this evolution, and the moderns have only resuscitated the Alexandrian allegory.斐洛的三位一体一样，是新柏拉图主义，是企图来形容这个过程，对现代人只恢复了亚历山大的比喻。 The great being, the great fetish, and the great medium (Comte), the evolving idea, the evolved idea, and their relation (Hegel), unity, variety and their relation (Cousin) -- all these, in the thought of their originators, are but so many revivals of the Oriental myths.伟大的，伟大的恋物癖，伟大的中等（伯爵） ，演变中的概念，演变的概念，及其关系（黑格尔） ，统一品种及其关系（堂弟） -所有这些，想到自己的原创，但有这么多复苏的东方神话。 But conscience now demands the abolition of all such symbols.但良心，现在要求取消所有此类符号。 "The religious soul is in fact forever interpreting and transforming the traditional dogmas" (Sabatier), because the progress of the absolute reveals to us new meanings as it makes us more fully conscious of the Divinity that is immanent in us. "宗教的灵魂，其实是永远诠释和改造传统教条" （ sabatier ） ，因为进度绝对揭示给我们带来了新的含义，因为它使我们更充分地认识到神的是内在美。 Through this progress the incarnation of God in humanity goes on without ceasing, and the Christian mystery (they make the blasphemous assertion) has no other meaning.通过这一进展的化身，上帝在人类下去，没有停止的，与基督教之谜（它们使亵渎断言） ，没有别的意思。 There can be no further question of a redemption; nor could there have been an original fall, since in this view, disobedient Adam would have been God Himself.不可能有任何进一步的问题是赎回，也可以有一个原来秋天，因为按照这种观点，不听话，亚当已天主自己。 At most the pessimists admit that the Supreme will, or the unconscious, which blundered into the production of the world, will recognize its blunder as it rises to consciousness in individuals, and will repair that blunder by annihilating the universe.在最悲观论承认最高意志，或昏迷，其中失误到生产的世界上，将承认其失误，因为它上升到意识的个人，并会弥补这项失误所消灭宇宙。 In that hour of cosmic suicide, according to Hartmann, the Great Crucified will have come down from his cross.在这一小时的宇宙自杀，据哈特曼，大钉在十字架上会有所下调，从他的十字架。 Thus is Christian terminology incessantly subjected to new interpretations.因此，是基督教用语，并不断受到新的诠释。 "We still speak of the Trinity . . ., of the Divinity of Christ, but with a meaning more or less different from that of our forefathers". "我们还是讲三位一体… … 。 ，基督的神，但其意义更多或更少有别于我们的祖先" 。 Buisson, in his "La Religion, la Morale et la Science", thus explains the influence of the doctrine of immanence upon the interpretation of dogmas in liberal Protestantism. buisson ，在他的"香格里拉宗教，香格里拉士气等香格里拉科学" ，从而解释的影响，中庸内在经解释经文，在自由新教。
(ii) The World, Life, and the Soul （二）世界观，人生观，和灵魂
To explain the origin of the world, the evolution of the Divine principle is put forward.解释世界起源，演化的神圣原则，提出了。 This hypothesis would also account for the organization of the cosmos.这一假说也占了该组织的宇宙。 Hence the universal order is considered as the outcome of the action of blind energies, and no longer as the realization of a plan conceived and executed by a providence.因此，世界秩序被视为成果的行动，盲目的精力，而不再是为了实现一个没有计划的构思和执行，由普罗维登斯。 From the physico-chemical forces life issues; the absolute slumbers in the plant, begins to dream in the animal, and at last awakens to full consciousness in man.从理化部队生活问题;绝对slumbers在植物，就开始梦想，在动物，而且最后警醒，以充分意识的人。 Between the stages of this progress there is no breach of continuity; it is one and the same principle which clothes itself in more and more perfect forms, yet never withdraws from any of them.之间的阶段，各方面的进展有没有违反延续性，它是同一个原则，即衣服本身在更多和更完善的形式，但从来没有退出他们任何人。 Evolutionism and transformism, therefore, are but parts of that vast system of absolute immanence in which all beings enfold one another, and none is distinct from the universal substance.进化论与transformism ，因此，不过是部分的庞大系统的绝对内在性，使每个人enfold ，又没有一个有别于普遍物质。 Consequently, there is no longer any abyss between matter and the human soul; the alleged spirituality of the soul is a fable, its personality an illusion, its individual immortality an error.因此，不再存在任何的深渊之间的事和人的灵魂;所称灵性的灵魂，是一则寓言，其个性是一种幻想，其个别不死的一个错误。
(iii) Dogma and Moral （三）教条与道德
When the Absolute reaches its highest form in the human soul, it acquires self-consciousness.当绝对达到其最高表现形式，在人的灵魂，是它收购了自我意识。 This means that the soul discovers the action of the Divine principle, which is immanent in it as constituting its essential nature.这意味着灵魂，发现行动的神圣原则，这是上苍在它视为它的本质。 But the perception of this relation with the Divine -- or, rather, of this "withinness" of the Divine -- is what we are to call Revelation itself (Loisy).但观感这种关系与神-或者说，而这个" w ithinness"的神圣-就是我们正在呼吁启示本身（卢瓦西）。 At first confused, perceptible only as a vague religious feeling, it develops by means of religious experience (James), it becomes clearer through reflexion, and asserts itself in the conceptions of the religious consciousness.在第一次混乱的，感觉到的只有一个模糊的宗教感情，它的发展方式的宗教体验（詹姆斯） ，它变得更清晰，通过反思，并坚称自己在观念的宗教意识。 These conceptions formulate dogmas -- "admirable creations of human thought" (Buisson) -- or rather of the Divine principle immanent in human thought.这些观念制定的教条-"令人钦佩的创作人的思想" （ b uisson） -或者更确切地说，对神的内在原则，在人的思维。 But the expression of dogmas is always inadequate, for it marks but one moment in the religious development; it is a vesture which the progress of Christian faith and especially of Christian life will soon cast off.但其表达的教条，是永远不够，因为它标志着而是一个时刻，在宗教的发展，它是一种者或其中的进度基督教信仰，尤其是基督信徒生活将很快摆脱了。 In a word all religion wells up from the depths of the sub-conscious (Myers, Prince) by vital immanence; hence the "religious immanence" and the more or less agnostic "symbolism" with which the Encyclical "Pascendi gregis" reproaches the Modernists.总的来说，所有宗教井从深处小组意识到（迈尔斯，王子）的重要内涵，因此， "宗教内涵"和较多或较少限制的"象征" ，其中通谕" pascendi收听广播节目和收看"责备现代派。
The human soul, creator of dogmas, is also the creator of moral precepts, and that by an absolutely autonomous act.人的灵魂，是造物主的教条，也是创作者的道德戒律，即由一个完全自主的行为。 Its will is the living and sovereign law, for in it is definitively expressed the will of the God immanent in us.它的意志，是生活和主权的法律，在它确切地表达了意愿，神的内在美。 The Divine flame, which warms the atmosphere of our life, will enevitably cause those hidden germs of morality to develop which the absolute has implanted.神圣的火焰，这宽慰的气氛中，我们的生命，将enevitably事业那些隐藏病菌道德的发展，这绝对有植入。 Hence, there can be no longer any question of effort, of virtue, or of responsibility; these words have lost their meaning, since there is neither original sin nor actual and freely willed transgression.因此，可以不再有任何问题的努力，以德治国，或承担责任;这些字眼已失去其意义，因为既不存在原罪，也没有实际性和自由意志不侵。 There is no longer any blameworthy concupiscence; all our instincts are impregnated with Divinity, all our desires are just, good, and holy.因此，不再有任何责备concupiscence ;我们所有的本能，是浸渍与神，我们所有的欲望却是刚刚好，和神圣的。 To follow the impulse of passion, to rehabilitate the flesh (Saint-Simon, Leroux, Fourrier), which is one form under which the Divinity manifests itself (Heine), this is duty.跟随冲动的激情，给他们改过自新的庐山真面目（圣-西蒙， leroux ， fourrier ） ，这是一种形式，根据该神舱单本身（海涅） ，这是责任。 In this way, indeed, we cooperate in the redemption which is being accomplished day by day, and which will be consummated when the absolute shall have completed its incarnation in humanity.这样，事实上，我们合作，在赎回权，现正完成了，一天一天地，将委托开发时，绝对会已经完成了它的化身，在人类的。 The part which moral science has to play consists in discovering the laws which govern this evolution, so that man in his conduct may conform to them (Berthelot) and thus ensure the collective happiness of humanity; social utility is to be hence-forward the principle of all morality; solidarity (Bourgeois), which procures it, is the most scientific form of immanent morality, and of this man is, in the universe, the beginning and the end.这个部分，就是道德科学，以发挥综合在发现法律管辖这一演变，因此，该名男子在他的行为可能符合他们（ berthelot ） ，从而确保集体幸福，为人类社会公用事业是要因此向前原则一切道德;团结（资产阶级） ，其中勾引它，是迄今为止最科学的形式，内在的道德风尚，这名男子是，在宇宙中，开始和结束。
(2) Relative Immanence （ 2 ）相对内在
(a) Its Historical Evolution （一） ，它的历史演变
Since the day when Socrates, abandoning the useless cosmogonic hypotheses of his predecessors, brought philosophy back to the study of the human soul, whose limits and whose independence he defined -- since that time the doctrine of relative immanence has held its ground in conflict with the doctrine of absolute immanence.那一天起，当苏格拉底，放弃无用cosmogonic假说他的前任所带来的哲学回到研究人的灵魂，是其限制，其独立性，他的定义-自那时起，该学说的相对内在举行了地面相冲突该学说的绝对内在性。 Relative immanence recognizes the existence of a transcendant God, but it also recognizes, and with remarkable precision, the immanence of Psychical life.相对内在确认存在一个超然上帝，但它也承认，并以出色的精度，内在的心理生活。 It is upon the evidence of this fact, indeed, that the admirable pedagogical method, known as maieutic, is founded.这是出示的证据这个事实，的确，这令人钦佩的教学方法，被称为maieutic ，是创立。 Socrates thoroughly understood that knowledge does not enter our minds ready made from without; that it is a vital function, and therefore immanent.苏格拉底深切认识到知识没有进入到我们的头脑和现成的，从没有;这是一个很重要的功能，因此上苍。 He understood that a cognition is not really ours until we have accepted it, lived it, and in some sort made it over for ourselves.据他了解，认知，是不是真的我们，直到我们都接受了，住了，并且在某种使得超过自己。 This certainly attributes to the life of thought a real immanence, not, however, an absolute immanence; for the soul of the disciple remains open to the master's influence.当然，这归因于生活的思想真正内涵，但是，不能绝对的内在性;灵魂的弟子仍然开放，以大师的影响力。
Again we find this conception of relative immanence in Plato.再次，我们觉得这个概念的相对内在，在柏拉图。 He transports it, in a rather confused manner, into the cosmological order.他运输机，它在一个相当困惑的方式，进入宇宙秩序。 He thinks, in fact, that, if there are things great and good and beautiful, they are such through a certain participation in the ideas of greatness, goodness, and beauty.他认为，其实，说，如果有一些事情伟大而善，美，他们是这种通过一定的参与，在思想的伟大，善良，美丽。 But this participation does not result from an emanation, an outflowing from the Divinity into finite beings; it is only a reflection of the ideas, a resemblance, which the reasonable being is in duty bound to perfect, as far as possible, by his own energy.但是，这种参与不会导致从一个泄漏，排放，从神变成有限;它仅仅是一个思考的想法，一个极为相似，而合理的，是在责无旁贷完美的，尽量由自己能源。 With Aristotle this notion of an immanent energy in individuals acquires a new definiteness.与亚里士多德这一概念的一个内在的能量，在个人获得一种新的定性。 The very exaggeration with which he refuses to admit in God any efficient causality, as something unworthy of His beatitude, leads him to place at the heart of finite being the principle of the action which it puts forth with a view to that which is supremely lovable and desirable.非常夸张，使他不肯承认，在上帝的任何有效的因果关系，作为辜负他的beatitude ，导致他在心脏的有限作为原则的行动，其中提出，以期说，这是重千钧可爱和可取的。 Now, according to him, these principles are individualized; their development is limited; their orientation determined to a definite aim; and they act upon one another.现在，据他说，这些原则是个性化，其发展是有限的，它们的定位确定一个明确的目标，以及他们的行为一经对方。 It is, therefore, a doctrine of relative immanence which he maintains.因此，这是一种理论的相对内在，他保持着。 After him the Stoics, reviving the physics of Heraclitus, came back to a system of absolute immanence with their theory of germinal capacities.之后，他stoics ，振兴物理学的赫拉克利特，回来后，以制度的绝对内在性与理论的生发能力。 The Alexandrian Fathers borrowed this term from them, taking out of it, however, its pantheistic sense, when they set themselves to search in the writings of the pagans for "the sparks of the light of the Word" (St. Justin), and, in human souls, for the innate capacities which render the knowledge of God so easy and so natural.在亚历山大的父亲借来这个词从他们的，同时考虑了它，但其pantheistic意义上说，当他们成立自己在搜索的著作是异教徒"火花参照字" （圣的Justin ） ，并在人类灵魂，为先天能力，以致未能认识上帝那么容易，所以很自然的。 St. Augustine, in his turn defines these capacities as "the active and passive potentialities from which flow all the natural effects of beings", and this theory he employs to demonstrate the real, but relative, immanence of our intellectual and moral life.圣奥古斯丁，在轮到他界定这些能力，为"主动与被动的潜力，从其中流所有自然的影响"的，并在这一理论，他雇用了，以展示真实的，但相对的，内在的，我们的知识和道德的生活。 Our natural desire to know and our spontaneous sympathies do not germinate in us unless their seeds are in our soul.我们自然渴望知道和我们自发的同情，不发芽，在我们的，除非他们的种子，在我们的灵魂。 These are the first principles of reason, the universal precepts of the moral consciousness.这是第一原则，因此，普遍戒律的道德意识。 St. Thomas calls them "habitus principiorum", "seminalia virtutum" "dispositiones naturales", "inchoationes naturales".圣托马斯称他们为"体质principiorum " ， " seminalia virtutum " ， " dispositiones自然资源" ， " inchoationes自然资源" 。 He sees in them the beginnings of all our physiological, intellectual, and moral progress, and, following the course of their development, he carries to the highest degree of precision the concept of relative immanence.他认为，在他们开始我们所有的生理，智力和道德进步，并在之后的过程中他们的发展，他实行以最高程度的精确的概念，相对的内涵。 The Thomist tradition -- continuing after him the struggle against empiricism and positivism on the one side and, on the other, against rationalism carried to the extreme of monism -- has always defended the same position.该thomist传统-继续他的斗争经验主义和实证主义问题的一个方面，另一方面，对理性主义进行了极端的一元论-始终捍卫了同样的立场。 It recognizes the fact of immanence, but rejects every exaggeration on either side.它承认事实的内在性，但拒绝一切浮夸对双方均不利。
(b) Actual Content of the Doctrine of Relative Immanence （二）实际内容的学说相对内在
This doctrine rests upon that innermost experience which reveals to man his individuality, that is to say his inward unity, his distinctness from his environment, and which makes him conscious of his personality, that is to say, of his essential independence with respect to the beings with which he is in relation.这种学说的休息后，即内心体验，从而揭示了人类自己的个性，那就是说他的外来团结，他的区别，从他的环境，这使他意识到他的个性，这就是说，他的必不可少的独立性与敬意，向而与他有关系。 It, moreover, avoids all imputation of monism, and the manner in which it conceives of immanence harmonizes excellently with Catholic teaching.它，而且能够避免所有归责的一元论，并以何种方式重新构思的内在协调好与天主教教学。 "An ejusmodi immanentia Deum ab homine distinguat, necne? Si distinguit, quid tum a catholica doctrina differt?" " ejusmodi immanentia deum抗体homine distinguat ， necne ？硅distinguit ，块肿瘤一catholica doctrina differt " ？ (Encycl. "Pascendi"). （ encycl. " pascendi " ） 。
(i) God （一）神
God, then, transcends the world which He has created, and in which He manifests His power.上帝的话，那么，是超越世界，这不仅创造了，和他在其中，体现了他的权力。 We know His works; through them we can demonstrate His existence and find out many of His attributes.我们知道他的作品，透过他们，我们能证明自己的存在，并找到了他的许多属性。 But the mysteries of His inner life escape us; Trinity, Incarnation, Redemption are known to us only by revelation, to which revelation the immanence of our rational and moral life presents no obstacle whatever.但奥秘他的党内生活中逃生;三位一体，化身，赎回是众所周知的，我们只有通过启示，而启示的内在理性和道德生活并不妨碍什么。
(ii) The World, Life, and the Soul （二）世界观，人生观，和灵魂
The organization of the world is governed by Divine Providence, whose ordering action can be conceived in diverse ways, whether we suppose successive interventions for the formation of various beings, or whether, following St. Augustine, we prefer to maintain that God created all things at the same time -- "Deus simul omnia creavit" (De Genesi ad lit.).该组织的世界是由神的眷顾，他们的订购行动，可被设想多种手段，无论我们假设连续干预形成的各种人，还是之后，圣奥古斯丁的，我们宁愿保持上帝创造了一切事物在同一时间内-" d eus模拟O MNIA公司c reavit" （德g enesi专案亮着） 。 In the latter case we should invoke the hypothesis of germinal capacities, according to which hypothesis God must have deposited in nature energies of a determinate sort -- "Mundus gravidus est causis nascentium" (ibid.) -- the evolution of which at favourable junctures of time would organize the universe.在后一种情况下，我们应该引用假说的生发能力，根据这种假说上帝必须存放在性质上的精力确定排序-" M undus的g ravidus预测c ausisn ascentium" （同上） -的演变，其中以优惠的关头时间，将举办宇宙。 This organization would be due to an immanent development, indeed, but one proceeding under external influences.这个组织将因为一种内在的发展，确实的，但其中一个程序中，根据外部影响。 Thus did plants, animals, and men appear in succession, though there could be no question of attributing to them a common nature; on the contrary, the doctrine of relative immanence draws a sharp line of demarcation between the various substances, and particularly between matter and soul; it is extremely careful to maintain the independence of the human person.因此，没有植物，动物，和男人出现在继承的，虽然不可能有任何的问题，归结到他们有一个共同的性质;反过来说，这个学说的相对内在，描绘了尖锐的分界线之间的各种物质，特别是物质与精神和灵魂，这是极为小心，要保持独立的人。 Not only does this doctrine, joining issue with sensualism, demonstrate that the mind is a living energy, which, far from letting itself be absorbed by influences from without, forms its necessary and universal principles by its own action under the pressure of experience -- not only this, but it also safeguards the autonomy of human reason against that encroachment of the Divine which the ontologists maintained.这不但学说，加入问题与感觉，证明心中是一个有生命的能量，这非但没有让自己吸收的影响力，如果没有，形式，其必要的普遍原则，由它自己的行动的压力下，经验-不仅如此，但它也有保障的自主权，人类理性反对侵略的神圣其中ontologists保持下去。
(iii) Dogma and Moral （三）教条与道德
The human soul, then, enjoys an immanence and an autonomy which are relative indeed but real, and which Divine Revelation itself respects.人的灵魂，那么，具有内在性和自主性，这是相对的，但确实是真实的，而神的启示本身的敬意。 Supernatural truth is, in fact, offered to an intelligence in full possession of its resources, and the reasonable assent which we give to revealed dogmas is by no means "a bondage" or "a limitation of the rights of thought".超自然的真理，实际上就是提供了一个情报完全拥有其资源，并且合理的赞同，我们会以揭示教条是，绝不是什么"束缚"或"限制权利的思想" 。 To oppose Revelation with "a preliminary and comprehensive demurrer" ("une fin de non-recevoir préliminaire et globale" -- Le Roy) in the name of the principle of immanence, is to misinterpret that principle, which, rightly understood, involves no such exigencies (see below, "The Method of Immanence").反对与启示"的初步结果，并全面抗辩" （下称" une鳍德非recevoir préliminaire等全球" -乐罗伊）的名字，这一原则的内涵，是误解了这一原则，其中，正确地理解，不涉及这种严格要求（见下文， "这个方法的内在性" ） 。 Nor does the fact of relative immanence stand in the way of progress in the understanding of dogmas "in eodem sensu eademque sententia" (Conc. Vatic., sess. III).也没有事实的相对内在站在路的进展情况，在了解经文" ，在eodem意义eademque想法" （ conc. vatic ， sess第三节） 。 The human soul, then, receives the Divine verities as the disciple receives his master's teaching; it does not create those verities.人的灵魂，那么，接受神的verities作为弟子得到他的主人对他的教诲，它不是创造者verities 。 Neither does it create principles of moral conduct.也没有创造原则的道德行为。 The natural law is certainly not foreign to it, being graven upon the very foundation of man's constitution.自然法则是一定不会陌生，它作为graven后非常基础，以人的宪法。 It lives in the heart of man.它生活在心脏病的男子。 This law is immanent to the human person, which consequently enjoys a certain autonomy.这部法律是上苍给人类的人，因此享有一定的自主权。 No doubt it recognizes its relation to a transcendent legislator, but none the less true is it that no prescription coming from another authority would be accepted by the conscience if it was in opposition to the primordial law, the requirements of which are only extended and clearly defined by positive laws.毫无疑问，它认识到它关系到一个超越立委，但没有一个较低的事实是，它没有任何处方来自另一个权力机构将接受良心的，如果有人反对，以原始的法律，规定，其中只有延长，并明确界定明确的法律。 In this sense the human will preserves its autonomy when, in obeying a Divine law, it acts with a fundamentally inviolable liberty.在这个意义上的人类将保留其自主性时，在服从一项神圣的法律，它的行为与一个从根本上都是不可侵犯的自由。 This liberty, however, may be aided by natural and supernatural helps.这个自由，但是，可以借助自然和超自然的帮助。 Conscious of its weakness, it seeks and obtains the assistance of grace, but grace does not absorb nature; it only adds to nature, and in no way infringes upon our essential immanence.意识到自己的弱点，它的目的和获得援助的宽限期，但宽限期，不吸收性质，它只会加剧性质，而绝不能损害我们的基本内涵。
B. Employment of the Method of Immanence B.就业的方法，内在
The notion of immanence occupies so large a place in contemporary philosophy that many make an axiom of it.概念的内涵中占有如此大的一个地方，在当代哲学的许多作公理的。 It is held to be a directing principle of thought and Le Roy makes bold to write that "to have acquired a clear consciousness of the principle of immanence is the essential result of modern philosophy" (Dogme et Critique, 9).它认为是一指导方针的思路和乐罗伊使得大胆地写上"已获得一个明确的意识的原则，内在性是必要的结果，近代哲学" （ dogme等批判， 9 ） 。 Now it is in the name of this principle that "a preliminary and comprehensive demurrer" (ibid.) is presented in bar of all Revelation, for in the light of it "a dogma has the appearance of a subjection to bondage, a limitation of the rights of thought, a menace of intellectual tyranny" (ibid.).现在是在名称的这一原则说： "一个初步结果，并全面抗辩" （同上） ，是在酒吧的所有启示，在考虑到这是"一个教条已出现一个遭受枷锁，限制权利的思想，一种威胁的智力暴政" （同上） 。 And this creates a religious situation with which apologetics is deeply concerned, and with good reason.这创造了一个宗教情况与护教学是深切关注，并有很好的原因。 All the efforts of this science will be vain, all its arguments inconclusive, if it cannot, first of all, compel minds imbued with the prejudice of absolute immanence to take under consideration the problem of the transcendent.所有的努力，而这个科学，将会白费，所有其论据有定论，如果不能，首先，迫使心中充满偏见的绝对内在采取审议中的问题，超越。 Without this precaution, antinomy is inevitable: on the one hand, it is claimed, the mind cannot receive a heterogeneous truth; on the other, revealed religion proposes to us truths which go beyond the range of any finite intelligence.没有这些预防措施，悖论是不可避免的：一方面，它声称，考虑到不能接受的异构真理;另一方面，揭示了宗教的建议，给我们的真理，它超越了范围有限的任何情报。 To solve this difficulty we have recourse to the method of immanence.为了解决这个困难，我们已诉诸法内涵。 But this method has been understood in two different ways which lead to diametrically opposite results.但这一方法已被理解为两种不同方式会导致截然相反的结果。
(1) Method Based on the Idea of Absolute Immanence （ 1 ）法的思想基础上的绝对内在
This is the positivist and subjectivist method.这是实证主义和主观主义的方法。 It consists in accepting off-hand the postulate of an absolute immanence of the rational and moral life.具体做法是在接受过亲身体验到公设的一个绝对内在的理性和道德生活。 It is therefore obliged to lower revealed truth to the level of scientific truths which the mind attains solely by its own energy.因此，这是不得不降低透露真相，以水平的科学真理，其中记达到完全由自己的力量。 Thus, some, like Lechartier, have proposed to modify dogmatic formulæ and "dissolve the symbols" of them in order to harmonize both with the aspirations of the soul which thinks them.因此，一些像勒沙尔捷，已建议修改教条化formulæ和"解散符号" ，他们为了协调双方有愿望的灵魂，该机构认为，他们的。 By this means "the higher realities, which religious myths have for so many centuries striven to express, will be found identical with those which positive science has just established".这意味着"更高的现实情况，其中宗教神话有这么多个世纪以来，力求快，会被发现，与那些实证科学刚刚成立的" 。 Revealed truth will then appear as coming from us; it will present itself as the reflexion of our soul, which changes its formulæ according as it can or cannot find itself in them.揭示真相就会出现为来自美，它会自己看成是反思我们的灵魂，改变了其formulæ根据，因为它可以或不可以发现自己置身于他们。 In this way there will no longer be any antinomy, since human reason will be the principle of dogmas.这样，将不再会有任何反的，因为人类理性，将原则的教条。 Others following Loisy, hope to find in themselves, through a psychological analysis, the expression of revelation.另以下卢瓦西，希望找出对自己的，通过心理分析，该表达的启示。 This would be the outcome of an immanent progress, "the consciousness which man has acquired of his relations with God".这将是成果的一个内在的进展， "意识，这名男子已经收购了他的关系，以神之名" 。 Revelation is realized in man, but it is "the work of God in him, with him, and by him".启示是实现人，但它是"上帝做事，在他的，与他和他" 。 Thus the difficulty arising out of the opposition between the natural order and the supernatural would disappear -- but at the price of a return to the doctrine of absolute immanence.因此难以引起的对立，自然秩序与超自然就会消失-但要付出的回报，以中庸的绝对内在性。 It seems, too, that Laberthonnière, though in spite of his principles, ends by accepting this very same doctrine which he had undertaken to combat, when he writes that "since our action is at once ours and God's, we must find in it the supernatural element which enters into its constitution".看来，相信laberthonnière ，但尽管如此，他的原则，截止接受也是这家学说，他曾承诺打击时，他写道： "由于我们的行动，是一次我们和上帝的，我们必须找到在该段超自然元素进入其宪法" 。 According to this view, psychological analysis will discover the Divine element immanent in our action, the inward God "more present to us than we ourselves".根据这种观点，心理分析就会发现这神圣的内在因素在我们的行动中，外来神" ，更向我们比我们自己" 。 Now this "living God of conscience" can be discerned only through an intuition which we get by a sort of moral and dynamic ontologism.现在，这个"活着的上帝的良心" ，可以分辨，只有通过一种直觉，我们得到的是一种道德和动态ontologism 。 But how will this presence of the Divine manifest itself in us?但如何将这种存在的神的显现在我们吗？ By the true and imperative demand of our nature which calls for the supernatural.由真实而迫切的需求，我们的天性，这就要求超自然。 -- Such is the abuse of the method of immanence which the Encyclical "Pascendi gregis" points out and deplores: "And here again we have reason for grievous complaint, because among Catholics there are to be found men who, while repudiating the doctrine of immanence as a doctrine, make use of it nevertheless for apologetic purposes, and do this so recklessly that they seem to admit in human nature a genuine exigency properly so called in regard to the supernatural order." -这就是滥用该法的内涵，其中通谕" p ascendi收听广播节目和收看"的文章指出，和痛惜： "在这里我们再一次有理由为他人投诉，因为天主教徒有被发现的男人，而批判主义内在性作为学说，利用它，但为表歉意目的，并做到这一点如此猖狂，他们似乎不得不承认，在人类本质上是一个真正的紧急情况，妥善所谓对于超自然的秩序" 。 With still tess reserve, those whom the Encyclical calls inteqralistœ boast of showing the unbeliever the supernatural germ which has been transmitted to humanity from the consciousness of Christ, and hidden in the heart of every man.与仍在苔丝储备，这些人的通谕中呼吁inteqralistœ夸耀显示异教徒超自然胚芽已转发给人类摆脱意识基督，并隐藏在心脏的每一个男人。 This is the thought of Sabatier and of Buisson, theologians of the liberal Protestant school -- "I am a man, and nothing Divine is foreign to me" (Buisson).这是思想的sabatier和buisson ，神学家的自由新教学校-"我是一名男子，并没有什么神圣的，是国外对我" （ b uisson） 。
(2) Method Based on the Idea of Relative Immanence （ 2 ）法的思想基础上的相对内在
There is another application of the method of immanence much more reserved than the one just described since it keeps within the natural order and confines itself to stating a philosophic problem, viz.: Is man sufficient for himself?也有另一种方法的应用的内涵更为预留一个比刚才所描述的，因为它不断与自然秩序，并仅限于说明的哲学问题，即：是男子足以为自己吗？ or is he aware of his insufficiency in such a way as to realize his need of some help from without?抑或是他知道他的不足，以这样一种方式来实现他需要一些帮助，从没有？ Here we are not at all concerned -- as the Encyclical "Pascendi gregis" reproaches the Modernists -- "with inducing the unbeliever to make trial of the Catholic religion"; we are concerned only with;在这里，我们不是在任何地方都能关注-视通谕" p ascendi收听广播节目和收看"责备现代派- "诱使他人异教徒，使审判的天主教宗教"，我们只关心;
(1) compelling a man who analyzes his own being to break through the circle within which, supposedly, the doctrine of immanence confines him, and which makes him reject a priori, as out of the question, the whole argument of objective apologetics; and then （ 1 ）强迫一个人，分析他自己正在冲破圆圈内，据说，这个学说的内在禁锢他，并使得他拒绝先验，由于出了问题，整个论点的客观护;然后
(2) with bringing him to recognize in his soul "a capacity and fitness for the supernatural order which Catholic apologists, using the proper reservations, have demonstrated" (Encycl. "Pascendi gregis"). （ 2 ）把他承认在他的灵魂"的能力和健身为超自然秩序天主教辩护士，以妥善保留，已证明" （ encycl. " pascendi收听广播节目和收看" ） 。
In other words, this method has in itself nothing that calls for condemnation.或者换句话说，这种方法本身没有什么要求谴责。 It consists, says Maurice Blondel, its inventor, "in equating within our own consciousness, what we seem to think, to wish, and to do with what we really do, wish and think, in such a way that in the fictitious negations, or the ends artificially desired, those profound affirmations and irrepressible needs which they imply shall still be found" (Lettre sur les exigences).它说，莫里斯blondel ，它的发明人， "在等同于我们自己的意识中，我们似乎认为，祝愿，并与我们真的这样做，希望和相信，在这样一种方式，在虚构的否定，或完人为理想，这些深刻的誓词及挡不住的需求，他们暗示仍发现" （ lettre sur就业辅导组exigences ） 。 This method endeavours to prove that man cannot shut himself up in himself, as in a little world which suffices unto itself.这种方法的努力，以证明人不能关闭了自己对自己，因为在一个小世界，这就够了祂自己。 To prove this, it takes an inventory of our immanent resources; it brings to light, on the one hand, our irresistible aspirations towards the infinitely True, Good, and Beautiful, and, on the other hand, the insufficiency of our means to attain these ends.为了证实这一点，需清点我们的固有资源，它带来了光明，对美国，一方面，我们的不可抗拒的愿望实现无限真，善，美，和，但另一方面，功能不全我们的手段，来达到这些目的。 This comparison shows that our nature, left to itself, is not in a state of equilibrium; that, to achieve its destiny, it needs a help which is essentially beyond it -- a transcendent help.这比较表明，我们的性质，留给自己，是不是在一个平衡状态，也就是说，为达到其命运的，它需要一种帮助本质上也就是超越了它-一个超然的帮助。 Thus, "a method of immanence developed in its integrity becomes exclusive of a doctrine of immanence".因此， "一种方法的内在发展，它的完整性，成为专属的一个理论的内在" 。 In fact, the internal analysis which it prescribes brings the human soul to recognize itself as relative to a transcendent being, thereby setting before us the problem of God.事实上，在内部分析，其中明带来了人的心灵认识到自己相对于一个超越，从而建立摆在我们面前的问题，上帝。 Nothing more is needed to make it evident that the "preliminary and comprehensive demurrer", which it sought to set up against Revelation in the name of the principle of immanence, is an unwarranted and arrogant exaggeration.没有什么更重要的是需要，使之自明说， "初步结果，并全面抗辩" ，它试图建立对启示的名字，这一原则的内涵，是一种无理蛮横的夸张。 The psychologic examination of conscience which is just now being made, far from ruling out the traditional apologetic, rather appeals to it, opens the way for it, and demonstrates its necessity.心理学考试的良心，这是刚才正在取得进展，到目前为止，从排除传统的歉意，而不是上诉，因此，开辟了道路，并显示出其必要性。
To this preliminary clearing of the ground the method adds a subjective preparation which shall dispose the individual for the act of faith by exciting in him the desire to enter into relations with the transcendent God.这一初步结算的地面方法，增加了一个主观的制备应处置个人为法的信念令人兴奋，在他的欲望进入与超越神。 And the result of this preparation will be not only intellectual and theoretical, but also moral and practical.与结果的准备，将不仅是知识和理论，而且道德和实用性。 Arousing in him a more vivid consciousness of his weakness and his need of help, the method will impel a man to acts of humility which inspire prayer and attract grace.唤起他的一个更生动的意识，他的弱点和他的需要帮助的，该法将推动一个人的行为，谦卑而激发祈祷，并吸引恩典。
Such is the twofold service which the method based on the idea of relative immanence can render.这是两方面的服务，该方法的思想基础上的相对内在的能力。 Within these limits, it is rigorous.这些限度内，它是严肃的。 But could it not go farther, and open to us a view of the nature of this transcendent being whose existence it compels us to recognize?但它并没有走得更远，并开放给我们的性质来看，这种超越性被其存在，它迫使我们必须承认吗？ Might it not, for example, bring the unbeliever to hear and heed "the appeal of preventive or sanctifying grace" which would then express itself in psychologic facts discernible by observation and philosophical analysis (Cardinal Dechamps)?也许它没有，举例来说，把异教徒听取和重视"的呼吁，预防或sanctifying恩典" ，然后表示自己在心理事实可辨，由观察和哲学分析（红衣主教德尚） ？ Would it not enable us to experience God, or at least "to find in our action the supernatural element which is said to enter into His Constitution" (Père Laberthonnière)?会不会使我们体验到上帝的，或者至少是" ，以了解在我们的行动中超自然的元素，是说，进入他的宪法" （ père laberthonnière ） ？ Would it not, finally, justify us in affirming with certainty that the object of our "irrepressible aspirations" is a "supernatural Unnamed" (Blondel), an object which is "beyond and above the natural order" (Ligeard)?会不会，最后，证明我们在肯定肯定，违背了我们的"挡不住的期望" ，是一种"超自然无名" （ blondel ） ，一个对象就是"超越和凌驾于自然秩序" （利雅尔） ？
At this point the method of immanence stirs the delicate problem of the relation between nature and the supernatural; but it is doubtful whether the method can solve this problem by its immanent analysis.在这一点上的方法，激发内在微妙的问题，关系自然和超自然的，但它是有疑问的方法可以解决这个问题，其内在的分析。 All the attempts referred to above when they lead to anything, seem to do so only at the price of confounding the notion of the transcendent with that of the preternatural, or even of the supernatural -- or, again, at the price of confounding the Divine co-operation and Divine grace.所有尝试上面提到的时候，他们会导致什么，似乎这样做不仅在价格混淆的概念超越同表示，在该preternatural ，甚至超自然-或者，同样，在价格混淆了神州合作与神的恩典。 In a word, if the psychologic analysis of the tendencies of human nature ends in "showing, without recourse to what Revelation gives us, that man desires infinitely more than the natural order can give him" (Ligeard), it does not follow that we can say with any certainty that this "desired increase" is a supernatural Unnamed.总的来说，如果心理分析倾向的人的本性完"显示，无追索权，以什么启示给我们，那人的欲望无穷，比自然秩序可以给他" （利雅尔） ，它并不代表我们可以肯定地说，任何确定性，这个"理想的提高" ，是一种超自然的无名。 As a matter of fact,作为一个问题，事实上，
(1) the natural order far exceeds in vastness the object of my analysis; （ 1 ）自然秩序，远远超过在浩瀚的目的，我的分析;
(2) between my nature and the supernatural there is the preternatural; （ 2 ）与我的自然和超自然的存在是preternatural ;
(3) the aids to which my nature aspires, and which God gives me, are not necessarily of the supernatural order. （ 3 ）艾滋病而我的性渴望，而上帝给了我的，不一定是对超自然秩序。
Besides, even if a supernatural action does in fact manifest itself under these religious aspirations, immanent analysis, apprehending only psychological phenomena, cannot detect it.再者，即使有神灵行动，并在事实上显现下，这些宗教诉求，内在分析，逮捕只是心理现象，无法检测到它。 But the question is still under consideration; it is not for us to solve the mystery of the transcendent in a definitive manner and from the point of view of the method of immanence.但问题是仍在考虑中，它是不会为我们解决了神秘的超越性，在一个明确的态度，并从该角度来看，该方法的内在性。
Publication information Written by E. Thamiry.出版信息撰稿体育thamiry 。 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 VII.奉献给圣心耶稣基督天主教百科全书，体积七。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, June 1, 1910. nihil obstat ， 1910年6月1日。 Remy Lafort, STD, Censor.人头马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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