Idealism唯心主義

In discussing this term and its meaning, reference must be had to the cognate expressions, idealist, idealized, ideal (adjective), and the ideal (noun), all of which are derived from the Greek idéa.在討論這個詞及其含義，必須提到了向同源的表述中，唯心主義，理想化，理想（形容詞） ，與理想（名詞） ，所有這一切都源自於希臘語idéa 。 This signifies "image", "figure, "form": it can be used in the sense of "likeness", or "copy" as well as in that of "type", "model", or "pattern": it is this latter sense that finds expression in "ideal", and "the ideal" and the derivatives are mentioned above. In speaking of "the ideal", what we have in mind is not a copy of any perceptible object, but a type. The artist is said to "idealize" his subject when he represents it as a fairer, nobler, more perfect than it is in reality.這標誌著"形象" ， "人物" ，組成" ：它可以用於意識"相似性" ，或"副本" ，以及在這"第二類" ， "示範" ，或"模式" ：這是這後一種意義上說，體現在"理想"和"理想"與衍生工具如上所述，在談到"理想"中，我們在心裡是不是複製的任何可察覺的物體，而是一種類型。一位藝術家說， "理想化" ，其主題時，他所代表的，它作為一個更公平，更崇高，更完美的，比它是在現實中。

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Idealism in life is the characteristic of those who regard the ideas of truth and right, goodness and beauty, as standards and directive forces.唯心論，生活的特點，那些把想法真理和正確的，善，美為標準，並指示部隊。 This signification betrays the influence of Plato, who made idea a technical term in philosophy.這個意義背棄的影響，柏拉圖，他們作出這一設想的技術術語，在哲學。 According to him the visible world is simply a copy of a supersensible, intelligible, ideal world, and consequently "things" are but the impress stamped on reality by that which is of a higher, spiritual nature.據他說，有形世界簡直是一份supersensible ，理解，理想的世界，並因此"東西" ，不過這個印象，蓋上現實，那是一個更高的，精神性的。 Platonism is the oldest form of idealism, and Plato himself the progenitor of idealists.柏拉圖是最古老的形式，唯心論，與柏拉圖自己progenitor的理想主義者。 It is usual to place in contrast Plato's idealism and Aristotle's realism; the latter in fact denies that ideas are originals and that things are mere copies; he holds that the essence is intelligible, but that it is immanent in the things of nature, whereas it is put into the products of art.這是一貫的，以發生在對比柏拉圖的唯心論和亞里士多德的現實主義;後者在事實上否認想法是正本，並表示事情只是一個複製品，他認為，本質上是理解的，但它是內在的，在事情的性質，而它是投入到產品的藝術作品。 It is more correct, therefore, to call his teaching an immanent idealism as contrasted with the transcendental idealism of Plato.這是更正確的，因此，要請他教學的一個內在的理想主義為對比與先驗唯心主義的柏拉圖。 Both these thinkers reveal the decisive influence of that moral and æsthetic idealism which permeated Greek life, thought, and action; but for both, what lies deepest down in their philosophy is the conviction that the first and highest principle of all things is the one perfect spiritual Being which they call God, and to which they lead back, by means of intermediate principles--essence and form, purpose and law--the multifarious individual beings of the visible world.這兩個思想家揭示了決定性的影響，即道德和æsthetic唯心論，其中貫穿了希臘的生活，思想和行動上，但無論什麼謊言最深下跌，在他們的哲學是一種信念，即第一和最高原則的一切事物，是一個完美精神被他們請神，使他們率先回，即通過中介原則-實質和形式，宗旨和國際法-五花八門個別人的有形世界。 In this sense idealism is dualism, ie the doctrine of a higher spiritual principle over against that which is lower and material; and this doctrine again is clearly opposed to the monism which would derive the higher and the lower alike out of one and the same All-being.在這個意義上的理想主義是二元論，即學說的一個新的精神原則，對過去認為這是降低和物資;這種學說再次是明確反對以一元將獲得較高及較低，都出於同一個所有幸福。 This older idealism teaches, not that there is One-All, but that there is an alpha and omega, ie a supermundane Cause and End, of the world.這老年人的理想主義教導說，不存在一個所有，但有一個Alpha和歐米茄，即supermundane事業，並為此目的，對世界的看法。 By means of its principles, idealism maintains the distinctness of God and the world, of the absolute and finite, yet holds them together in unity; it adjusts the relations between reality and knowledge, by ascribing to things dimension, form, purpose, value, law, at the same time securing forethought the requisite certainty and validity; it establishes objective truth in the things that are known and subjective truth in the mind that knows them.借助其原則，唯心論保持特異性的上帝和世界，絕對與有限，但他們擁有共同團結奮鬥，它可以調整關係的現實和知識，由指稱，以東西層面，形式，目的，價值，法，在同一時間，爭取先見必要的確定性和有效性，它確立了客觀真理，在事情是眾所周知的和主觀的真理在心中說，認識他們。 In this sense the Schoolmen teach that forma dat esse et distingui, ie the principle which formally constitutes the object, likewise, in the act of cognition, informs the mind.在這個意義上schoolmen教導形式上的DAT本質等distingui ，即原則，即正式構成對象，同樣，在該法的認知，告訴頭腦。 Inasmuch as its principles express the cause and purpose of things, their determinate nature and value, idealism unites the speculative and the ethical, the true and the good, moral philosophy and the philosophy of nature.因為它的原則，表達的原因和目的，確定其性質和價值，理想，團結的投機性和道德品質，真與善，道德哲學和哲學的性質。

In this sense St. Augustine developed the Platonic teaching, and in his philosophy is idealism in the genuine meaning of the term.在這個意義上的聖奧古斯丁發展了柏拉圖式的教學，並在他的哲學是唯心論，在真正一詞的含義。 From him comes the definition of ideas which Christian philosophy has since retained: "Ideas are certain original forms of things, their archetypes, permanent and incommunicable, which are contained in the Divine intelligence. And though they neither begin to be nor cease, yet upon them are patterned the manifold things of the world that come into being and pass away. Upon these ideas only the rational soul can fix its gaze, endowed as it is with the faculty which is its peculiar excellence, ie mind and reason [mente ac ratione], a power, as it were, of intellectual vision; and for such intuition that soul only is qualified which is pure and holy, ie, whose eye is normal, clear, and well adjusted to the things which it would fain behold" (De diversis quaest., Q. xlvi, in PL, XL, 30).從他而來的定義，概念，基督教哲學至今保留原規定： "點子是某些原始形式的東西，其原型的，永久的和incommunicable ，這是載在神聖的情報，而且雖然他們既不是開始，也不應停止，但經他們都是圖案表現的東西，世界上生效的福祉和去世後，這些想法只是理性的靈魂，可以修改它的凝視，得天獨厚，因為它是同系，是其特有的傑出的成就，即心與理性[ mente交流時理由] ，電源，因為它被智慧遠見;這種直覺這靈魂，不僅是合格的，是純潔和神聖的，也就是說，他們的眼睛是正常的，條理清晰，調整到東西，它會fain看哪" （德diversis quaest ，問：四十六，在特等， xL的30條） 。

This line of thought the Scholastics adopted, developing it in their treatises as ideology.在這一思路的scholastics採納，發展，它在自己的論文作為意識形態。 Their theory is described not as idealism, but as realism; but this does not imply that they are in conflict with the doctrine of Augustine; it means rather that the ideal principles possess real validity, that as ideas they subsist in the Divine mind before the things corresponding to them are called into existence, while, as forms and essences, they really exist in nature and are not really products of our thinking.他們的理論是形容並不如理想，但由於現實的，但是這並不意味著他們是在衝突與學說的奧古斯丁，它的手段，而不是當作理想的原則，具有真實有效性，即作為理念，他們生存在神聖的心前相應的東西對他們是所謂的存在，同時，由於形式和本質，他們是否真的存在，在性質上並沒有真正的產品，我們的想法。 In this last-named sense, ie, as subjective constructions, ideas had long before been regarded by the philosophers of antiquity and especially by the Stoics, who held that ideas are nothing else than mental representation.在這最後的命名意義，即作為主觀的建設，思想早就被認為是由哲學家的文物，特別是由stoics ，他們認為，思想是什麼都沒有超過心理表徵。 This erroneous and misleading view appeared during the Middle Ages in the guise of nominalism, a designation given to the system whose adherents claimed that our concepts are mere names (nomina), which have as their counterparts in the world of reality individual things, but not forms or essences or purposes.這種錯誤和誤導性的觀點看來，在中世紀，在花樣翻新的唯名，指定給該系統其信徒聲稱，我們的概念，僅僅是名字（ nomina ） ，其中有他們的對口單位，在世界上的現實，個人的事情，但不形式或本質或目的。 This opinion, which robs both science and moral principles of their universal validity, and which paves the way for Materialism and agnosticism, was combated by the leaders of Scholasticism--Anselm of Canterbury, Albertus Mangus, Thomas Aquinas, Bonaventure, and Duns Scotus--nevertheless, from the fourteenth century onwards, it had its champions and propagators, notably William of Occam.這個意見，其中既失去了科學和道德原則的，他們普遍有效性，並鋪平了道路，為唯物主義和不可知論，是鬥爭的領導人士林-a nselm坎特伯雷： A lbertusm angus，托馬斯阿奎那，文德，並d unss cotus- -不過，從14世紀起，它有冠軍及propagators ，尤其是對威廉的Occam 。 For the untrained mind it was easier to consider individual things as the only realities and to regard forms and essences as purely mental products.對於未受過訓練的心態，這是比較容易考慮個人的事情，作為唯一的現實，並把形式和本質作為單純的精神產品。

So it came to pass that the word idea in various languages took on more and more the meaning of "representation", "mental image", and the like.所以來通過這個詞的想法，在各種語言了越來越多所指的"代表權" ， "心理形象" ，等等。 Hence too, there was gradually introduced the terminology which we find in the writings of Berkeley, and according to which idealism is the doctrine that ascribes reality to our ideas, ie our representations, but denies the reality of the physical world.因此，也有被逐步引入術語，我們發現在著述伯克利分校，並根據其中的理想主義是理論，現實賦予我們的想法，即我們的交涉，但否認現實的物質世界。 This sort of idealism is just the reverse of that which was held by the philosophers of antiquity and their Christian successors; it does away with the reality of ideal principles by confining them exclusively to the thinking subject; it is a spurious idealism which deserves rather the name "phenomenalism" (phenomenon, "appearance", as opposed to noumenon, "the object of thought").這種唯心主義僅僅是個逆向的那舉行，由哲學家，仿古和他們的基督教接班人，它摒棄了現實的理想原則局限於他們專門為思維主體，它是一種似是而非的唯心論，值得寧願命名為" phenomenalism " （現象， "外觀" ，作為反對本體， "對象思想" ） 。

The doctrine of Descartes has also per nefas been called idealism.中庸笛卡兒也每nefas被稱為唯心主義。 It is true that Cartesianism is in line with the genuine idealism of the earlier schools, inasmuch as it postulates God, thought, and spatial reality.這是事實cartesianism是不是符合真正的唯心主義該較早的學校，因為它假設的上帝，思想，和空間的現實。 But, on the other hand, this system too employs idea only in a subjective signification and quite overlooks the intermediate position of ideal principles.但是，在另一方面，這個制度太員工的想法，只有在主觀意義和相當忽視了中間立場的理想原則。 According to the theory of Leibniz, which has also been regarded as idealistic, our mind constructs from its own resources (de son propre fond) its scheme of the world; but, thanks to a pre-established harmony (harmonie préétablie), it accords with reality.根據該理論，萊布尼茲，這也被視為理想，我們的腦海中建構從自己的資源（的那熱衷） ，其計劃的世界，但由於事先確定的和諧（ harmonie préétablie ） ，它與與現實。 This view, however, furnishes no solution for the epistemological problem.這種觀點，但是，提供了沒有解決認識論的問題。 Kant claims that his critical philosophy is both a "transcendental idealism" and an "empirical realism"; but he declares ideas are "illusions of reason", and such ideal principles as cause and purpose are simply devices of thought which can be employed only in reference to phenomena.康德聲稱，他的批判哲學既是一種"先驗唯心論"和"經驗現實主義" ，但他宣稱的想法是"幻想的理由" ，這樣的理想，原則上的原因和目的，純粹是設備的思路，可以僅在參考的現象。 Fichte took Kant as his starting--point but finally rose above the level of subjectivism and posited a principle of reality, the absolute Ego.費希特了康德，因為他的出發-點，但在最後玫瑰以上程度的主觀判斷和假定一個原則，從實際出發，絕對的自我。 Hegel's doctrine can be termed idealism so far as it seeks the highest principle in the absolute idea, which finds its self-realization in form, concept, etc.--a view which amounts virtually to monism.黑格爾的學說可以稱之為唯心主義至今，因為它尋求的最高原則，在絕對理念，即認定其自我實現的形式，概念，等等-鑑於數額幾乎以一元論。 The various offshoots of Kantian philosophy are incorrectly regarded as developments of idealism; it is more accurate to describe them as "illusionism" or "Solipsism", since they entirely sweep away objective reality.各分支的康德哲學是錯誤視為發展的唯心論，它是更準確地形容他們為" illusionism "或" solipsism " ，因為他們完全拋開客觀現實。 In this connection a German philosopher declares:在這方面，德國哲學家宣稱：

I affirm without hesitation that the assertion, 'the existence of the world consists merely in our thinking', is for me the result of a hypertrophy of the passion for knowledge.我鄭重聲明，毫無疑問地指出斷言， '所存在的世界是只在我們的思維' ，對我來說是一種結果，肥厚的熱情，追求新知識。 To this conclusion I have been lead chiefly by the torture I endure in getting over 'idealism'.這個結論，我一直領先，主要是受酷刑i忍受排除'唯心論' 。 Whosoever attempts to take this theory in downright earnest, to force his way clean through it and identify himself with it, will certainly feel that something is about to snap in his brain (Jerusalem, "Die Urtheilsfunktion", Vienna, 1886, p.261).凡企圖以這一理論，是徹頭徹尾的認真，迫使他的方式清潔通過它，並找出自己的話，一定會覺得這東西是爭取在他的大腦（耶路撒冷，在"死urtheilsfunktion " ，維也納， 1886年， p.261 ） 。

Similar conclusions are reached by J. Volkelt (Erfahrung u. Denken, Hamburg, 1886, p. 519);類似的結論是達到了J.福克爾特（ erfahrung美國denken ，漢堡， 1886年，頁519 ） ;

Any man who carries his theoretical doubts or denial of the external world so far that even in his everyday experience he is forever reminding himself of the purely subjective character of his perceptions.任何人，進行他的理論的懷疑或否定的外部世界，所以到目前為止，即使在他的日常經驗，他是永遠提醒自己的，純粹是主觀的性格他的觀感。 . 。 .will simply find himself flung out of the natural course and direction of life, stripped of all normal feeling and interest, and sooner or later confronted with the danger of losing his mind completely. 。只會覺得自己是偏遠出來的自然歷程和方向的生活中，被剝奪了所有正常的感情和利益，並且遲早要面臨的危險，失去了心徹底。

It is certainly a matter of regret that the terms idea, idealist, and idealism, originally so rich in content, should be so far degraded as to signify such aberrations of thought.這是肯定的事感到遺憾的是，該條款的概念，唯心主義，與唯心論，原來有這麼豐富的內容，應迄今已退化為，以顯示這種異常的思路。 The present writer, in his "Geschichte des Idealismus" (2nd ed., Brunswick, 1907) has taken the ground that the original meaning of these terms should be restored to them.本作家，在他的"歷史館萬idealismus " （第二版，不倫瑞克， 1907年）採取了，理由是原來的含義，這些條款應該還給他們。 In the index of this "Geschichte" and in his monograph, "Die Wichtigsten Philosophischen Fachausdrücke" (Munich, 1909), he traces in detail the changes and meaning which these words have undergone.在該指數的這個"歷史館" ，並在他的專著， "死wichtigsten philosophischen fachausdrücke " （慕尼黑， 1909年） ，他的痕跡，在細節的變化和意義，而這句話經歷。

Publication information Written by Otto Willmann.出版信息寫奧托willmann 。 Transcribed by Peter S. Zehr and Patrick C. Swain.轉錄由彼得第zehr和帕特里克長斯溫。 The Catholic Encyclopedia, Volume VII.天主教百科全書，體積七。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, June 1, 1910. nihil obstat ， 1910年6月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約

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