PREFACE
SUPPOSINGthatTruthis
एक
awoman—whatthen?Istherenotgroundforsuspecting
कि
thatallphilosophers,insoतक
farastheyhavebeendogmatists,havefailedtoसमझने
understandwomen—thattheterribleseriousnessऔर
andclumsyimportunitywithwhichtheyhaveusuallypaidtheiraddressestoसत्य
Truth,havebeenunskilledandunseemlymethodsforwinningaमहिला
woman?Certainlyshehasneverallowedherselftobewon;
और
andatpresenteverykindofdogmastandswithदुखद
sadanddiscouragedmien—IF,indeed,itstandsatall!Fortherearescofferswhomaintainthatithasfallen,that
सभी
alldogmaliesontheground—naymore,thatitisatitsअंतिम
lastgasp.Buttospeak
गंभीरता
seriously,therearegoodgroundsforhopingकि
thatalldogmatizinginphilosophy,whateverगंभीर
solemn,whateverconclusiveanddecidedairsithasassumed,mayहै
havebeenonlyanoblepuerilismऔर
andtyronism;andprobablythetimeisathand
जब
whenitwillbeonceऔर
andagainunderstoodWHAThasवास्तव
actuallysufficedforthebasisofsuchimposingऔर
andabsolutephilosophicaledificesasthedogmatistshavehithertoreared:शायद
perhapssomepopularsuperstitionofimmemorialtime(suchasthesoul-superstition,जो
which,intheformofविषय
subject-andego-superstition,hasnotyetceased
किया
doingmischief):perhapssomeplayuponwords,adeceptiononthepartof
व्याकरण
grammar,oranaudaciousgeneralizationofबहुत
veryrestricted,verypersonal,veryhuman—all-too-humanfacts.The
दर्शन
philosophyofthedogmatists,itistobehoped,wasकेवल
onlyapromiseforthousandsofyearsबाद
afterwards,aswasastrologyinstillपहले
earliertimes,intheserviceofwhichशायद
probablymorelabour,gold,acuteness,andधैर्य
patiencehavebeenspentthanonanyवास्तविक
actualsciencehitherto:weowetoit,
और
andtoits"super-terrestrial"pretensionsinAsiaऔर
andEgypt,thegrandstyleofवास्तुकला
architecture.Itseemsthatinordertoinscribethemselvesuponthe
हृदय
heartofhumanitywitheverlastingclaims,सभी
allgreatthingshavefirsttoभटकना
wanderabouttheearthasविशाल
enormousandawe-inspiringcaricatures:dogmatic
दर्शन
philosophyhasbeenacaricatureofइस
thiskind—forinstance,theVedantaसिद्धांत
doctrineinAsia,andPlatonisminEurope.चलो
Letusnotbeungratefultoयह
it,althoughitmustcertainlybeconfessedकि
thattheworst,themostथकाऊ
tiresome,andthemostdangerousoferrorshithertohasbeenएक
adogmatisterror—namely,Plato'sinventionofशुद्ध
PureSpiritandtheGoodinItself.लेकिन
Butnowwhenithasbeensurmounted,जब
whenEurope,ridofthisदुःस्वप्न
nightmare,canagaindrawbreathfreelyऔर
andatleastenjoyahealthier—sleep,हम
we,WHOSEDUTYISWAKEFULNESSITSELF,areको
theheirsofalltheताकत
strengthwhichthestruggleagainstइस
thiserrorhasfostered.Itamountedtothe
बहुत
veryinversionoftruth,andtheइनकार
denialofthePERSPECTIVE—thefundamentalcondition—ofजीवन
life,tospeakofSpiritऔर
andtheGoodasPlatospokeofउनके
them;indeedonemightask,asa
चिकित्सक
physician:"Howdidsuchamaladyattack
उस
thatfinestproductofantiquity,Plato?Hadthe
दुष्ट
wickedSocratesreallycorruptedhim?WasSocratesafterallacorrupterofyouths,
और
anddeservedhishemlock?"Butthe
संघर्ष
struggleagainstPlato,or—tospeakplainer,और
andforthe"people"—thestruggleखिलाफ
againsttheecclesiasticaloppressionofmillenniumsofChristianityलिए
(FORCHRISTIANITYISPLATONISMFORTHE"PEOPLE"),producedinEuropeएक
amagnificenttensionofsoul,suchashadnotexistedanywhereपहले
previously;withsuchatensely
तनावपूर्ण
strainedbowonecannowaimatको
thefurthestgoals.Asamatterof
वास्तव
fact,theEuropeanfeelsthisतनाव
tensionasastateofसंकट
distress,andtwiceattemptshavebeenmadeinभव्य
grandstyletounbendtheधनुष
bow:oncebymeansofJesuitism,
और
andthesecondtimebymeansofलोकतांत्रिक
democraticenlightenment—which,withtheaidofस्वतंत्रता
libertyofthepressandnewspaper-reading,might,inवास्तव
fact,bringitaboutthatको
thespiritwouldnotsoआसानी
easilyfinditselfin"distress"!(TheGermansinventedgunpowder—all
श्रेय
credittothem!butthey
फिर
againmadethingssquare—theyinventedprinting.)लेकिन
Butwe,whoareneitherJesuits,nordemocrats,norभी
evensufficientlyGermans,weGOODEUROPEANS,और
andfree,VERYfreespirits—wehaveitअभी भी
still,allthedistressofआत्मा
spiritandallthetensionofitsधनुष
bow!Andperhapsalsothe
तीर
arrow,theduty,and,whoknows?THEGOALTOAIMAT....
अध्याय
CHAPTERI.PREJUDICESOFPHILOSOPHERS1.
TheWillto
सत्य
Truth,whichistotemptustoकई
manyahazardousenterprise,theप्रसिद्ध
famousTruthfulnessofwhichallphilosophershavehithertospokenसाथ
withrespect,whatquestionshasइस
thisWilltoTruthnotlaidbeforeus!What
अजीब
strange,perplexing,questionablequestions!Itis
पहले
alreadyalongstory;yetitseemsasifitwere
मुश्किल
hardlycommenced.Isitany
आश्चर्य
wonderifweatlastgrowdistrustful,खो
losepatience,andturnimpatientlyदूर
away?ThatthisSphinxteachesusatlastto
पूछना
askquestionsourselves?WHOisit
वास्तव
reallythatputsquestionstousयहाँ
here?WHATreallyisthis"WilltoTruth"inus?
In
वास्तव
factwemadealonghaltattheप्रश्न
questionastotheoriginofइस
thisWill—untilatlastwecametoanपूर्ण
absolutestandstillbeforeayetmoreमौलिक
fundamentalquestion.Weinquiredaboutthe
मूल्य
VALUEofthisWill.Granted
कि
thatwewantthetruth:क्यों
WHYNOTRATHERuntruth?And
अनिश्चितता
uncertainty?Evenignorance?
Theproblemof
को
thevalueoftruthpresenteditselfbeforeus—orwasitwewhopresentedourselvesbeforeको
theproblem?WhichofusistheOedipushere?
कौन सा
WhichtheSphinx?Itwould
प्रतीत
seemtobearendezvousofquestionsऔर
andnotesofinterrogation.Andcoulditbebelieved
कि
thatitatlastseemstousasiftheसमस्या
problemhadneverbeenpropoundedbefore,asifwewerethefirsttodiscernit,getasightofit,और
andRISKRAISINGit?Forthereis
जोखिम
riskinraisingit,perhapsthereisnoबड़ा
greaterrisk.2.
"HOWCOULD
चीज़
anythingoriginateoutofitsविपरीत
opposite?Forexample,truthoutof
त्रुटि
error?ortheWillto
सत्य
Truthoutofthewilltoधोखे
deception?orthegenerousdeedoutof
स्वार्थ
selfishness?orthepuresun-bright
दृष्टि
visionofthewisemanoutofcovetousness?Such
उत्पत्ति
genesisisimpossible;whoeverdreamsofitis
कोई
afool,nay,worsethanकोई
afool;thingsofthehighest
मूल्य
valuemusthaveadifferentउत्पत्ति
origin,anoriginofTHEIRown—inइस
thistransitory,seductive,illusory,paltryदुनिया
world,inthisturmoilofभ्रम
delusionandcupidity,theycannothavetheirस्रोत
source.Butratherinthe
गोद
lapofBeing,intheintransitory,inको
theconcealedGod,inthe'Thing-in-itself—THEREmustbetheirस्रोत
source,andnowhereelse!"—Thismodeofतर्क
reasoningdisclosesthetypicalprejudicebyजिसके
whichmetaphysiciansofalltimesसकता
canberecognized,thismodeofvaluationisatको
thebackofalltheirतार्किक
logicalprocedure;throughthis"belief"oftheirs,theyexertthemselvesfortheir"knowledge,"for
कुछ
somethingthatisintheendsolemnlychristened"theTruth."The
मौलिक
fundamentalbeliefofmetaphysiciansisTHEविश्वास
BELIEFINANTITHESESOFVALUES.It
नहीं
neveroccurredeventothewariestofthemtoसंदेह
doubthereontheverythreshold(whereसंदेह
doubt,however,wasmostnecessary);यद्यपि
thoughtheyhadmadeaगंभीर
solemnvow,"DEOMNIBUSDUBITANDUM."Forit
सकता
maybedoubted,firstly,whetherantithesesमौजूद
existatall;andsecondly,
कि
whetherthepopularvaluationsandantithesesofमूल्य
valueuponwhichmetaphysicianshavesettheirमुहर
seal,arenotperhapsmerelyसतही
superficialestimates,merelyprovisionalperspectives,besidesbeingprobablymadefromsomeकोने
corner,perhapsfrombelow—"frogperspectives,"asitwere,toborrowकिसी
anexpressioncurrentamongpainters.In
बावजूद
spiteofallthevaluewhichmaybelongtothetrue,thepositive,andtheunselfish,itmightbeसंभव
possiblethatahigherandmoreमौलिक
fundamentalvalueforlifegenerallyshouldbeassignedtopretence,tothewilltoभ्रम
delusion,toselfishness,andcupidity.Itmight
भी
evenbepossiblethatWHATconstitutestheमूल्य
valueofthosegoodandrespectedthings,consistsठीक
preciselyintheirbeinginsidiouslyसंबंधित
related,knotted,andcrochetedtoइन
theseevilandapparentlyopposedthings—perhapsभी
eveninbeingessentiallyidenticalसाथ
withthem.Perhaps!
Butwhowishestoconcernhimself
साथ
withsuchdangerous"Perhapses"!Forthatinvestigationone
चाहिए
mustawaittheadventofaनए
neworderofphilosophers,suchaswillhaveअन्य
othertastesandinclinations,thereverseofउन
thosehithertoprevalent—philosophersoftheखतरनाक
dangerous"Perhaps"ineverysenseoftheशब्द
term.Andtospeakinall
गंभीरता
seriousness,Iseesuchnewphilosophersbeginningtoदिखाई
appear.3.
Havingkeptasharpeyeonphilosophers,
और
andhavingreadbetweentheirlineslongकाफी
enough,Inowsaytomyselfकि
thatthegreaterpartofसचेत
consciousthinkingmustbecountedamongtheinstinctivefunctions,और
anditissoevenintheमामले
caseofphilosophicalthinking;onehas
यहाँ
heretolearnanew,asoneसीखा
learnedanewaboutheredityand"innateness."As
कम
littleastheactofजन्म
birthcomesintoconsiderationinthewholeprocessऔर
andprocedureofheredity,justasकम
littleis"being-conscious"OPPOSEDtotheinstinctiveinकिसी
anydecisivesense;thegreater
भाग
partoftheconsciousthinkingofएक
aphilosopherissecretlyinfluencedbyhisinstincts,और
andforcedintodefinitechannels.And
पीछे
behindalllogicanditsseemingसंप्रभुता
sovereigntyofmovement,therearevaluations,या
ortospeakmoreplainly,physiologicaldemands,fortheरखरखाव
maintenanceofadefinitemodeofजीवन
lifeForexample,thatthecertainisमूल्य
worthmorethantheuncertain,कि
thatillusionislessvaluableसे
than"truth"suchvaluations,inspiteoftheirregulativeमहत्व
importanceforUS,mightnotwithstandingbeकेवल
onlysuperficialvaluations,specialkindsofniaiserie,जैसे
suchasmaybenecessaryfortheरखरखाव
maintenanceofbeingssuchasourselves.Supposing,ineffect,
कि
thatmanisnotjustthe"measureofthings."4.
Thefalsenessofan
राय
opinionisnotforusanyआपत्ति
objectiontoit:itis
यहाँ
here,perhaps,thatournewभाषा
languagesoundsmoststrangely.The
प्रश्न
questionis,howfaranराय
opinionislife-furthering,life-preserving,species-preserving,शायद
perhapsspecies-rearing,andwearefundamentallyinclinedtomaintainकि
thatthefalsestopinions(towhichthesyntheticjudgmentsaprioribelong),aretheसबसे
mostindispensabletous,thatबिना
withoutarecognitionoflogicalfictions,बिना
withoutacomparisonofrealityसाथ
withthepurelyIMAGINEDworldoftheपूर्ण
absoluteandimmutable,withoutaनिरंतर
constantcounterfeitingoftheworldbymeansofnumbers,मनुष्य
mancouldnotlive—thattherenunciationofझूठी
falseopinionswouldbearenunciationofजीवन
life,anegationoflife.TO
मान्यता
RECOGNISEUNTRUTHASACONDITIONOFजीवन
LIFE;thatiscertainlytoimpugnthe
पारंपरिक
traditionalideasofvalueinएक
adangerousmanner,andaदर्शन
philosophywhichventurestodoso,hastherebyअकेले
aloneplaceditselfbeyondgoodऔर
andevil.5.
Thatwhichcausesphilosopherstoberegardedhalf-distrustfully
और
andhalf-mockingly,isnottheoft-repeateddiscoveryकितनी
howinnocenttheyare—howoftenऔर
andeasilytheymakemistakesऔर
andlosetheirway,inसंक्षेप
short,howchildishandchildliketheyare,—butकि
thatthereisnotenoughhonestdealingसाथ
withthem,whereastheyallraiseएक
aloudandvirtuousoutcryजब
whentheproblemoftruthfulnessisभी
evenhintedatintheremotestतरीके
manner.Theyallposeasthoughtheir
वास्तविक
realopinionshadbeendiscoveredऔर
andattainedthroughtheself-evolvingofएक
acold,pure,divinelyindifferentdialecticमें
(incontrasttoallsortsofmystics,who,fairerऔर
andfoolisher,talkof"inspiration"),whereas,inवास्तव
fact,aprejudicedproposition,idea,या
or"suggestion,"whichisgenerallytheirheart'sइच्छा
desireabstractedandrefined,isdefendedbythemसाथ
withargumentssoughtoutaftertheघटना
event.Theyarealladvocateswho
करते
donotwishtoberegardedassuch,आम तौर पर
generallyastutedefenders,also,oftheirprejudices,whichtheydub"truths,"—andबहुत
VERYfarfromhavingtheविवेक
consciencewhichbravelyadmitsthistoitself,बहुत
veryfarfromhavingthegoodस्वाद
tasteofthecouragewhichgoessoदूर
farastoletthisbeunderstood,शायद
perhapstowarnfriendorदुश्मन
foe,orincheerfulconfidenceऔर
andself-ridicule.ThespectacleoftheTartufferyof
पुराने
oldKant,equallystiffandसभ्य
decent,withwhichheenticesusintothedialecticby-waysthatlead(moreसही
correctlymislead)tohis"categoricalimperative"—makesusfastidiousonessmile,wewhofindnosmallमनोरंजन
amusementinspyingouttheसूक्ष्म
subtletricksofoldmoralistsandनैतिक
ethicalpreachers.Or,stillmoreso,thehocus-pocusin
गणितीय
mathematicalform,bymeansofwhichSpinozahas,asitwere,cladhisदर्शन
philosophyinmailandmask—inवास्तव
fact,the"loveofHISwisdom,"toअनुवाद
translatethetermfairlyandsquarely—inordertherebytostrikeआतंक
terroratonceintotheदिल
heartoftheassailantwhoshouldहिम्मत
daretocastaglanceonthatअजेय
invinciblemaiden,thatPallasAthene:—howmuchofpersonaltimidityandvulnerabilitydoesthismasqueradeofएक
asicklyreclusebetray!6.
Ithasgradually
हो
becomecleartomewhatप्रत्येक
everygreatphilosophyuptillअब
nowhasconsistedof—namely,theconfessionofitsoriginator,और
andaspeciesofinvoluntaryऔर
andunconsciousauto-biography;andmoreover
कि
thatthemoral(orimmoral)उद्देश्य
purposeineveryphilosophyhasconstitutedthetrueमहत्वपूर्ण
vitalgermoutofwhichtheentireplanthasहमेशा
alwaysgrown.Indeed,tounderstand
कैसे
howtheabstrusestmetaphysicalassertionsofकिसी
aphilosopherhavebeenarrivedat,itisहमेशा
alwayswell(andwise)toपहले
firstaskoneself:"Whatmoralitydothey(ordoeshe)
लक्ष्य
aimat?"Accordingly,Idonot
मानना
believethatan"impulsetoknowledge"isthefatherofदर्शन
philosophy;butthatanotherimpulse,
यहाँ
hereaselsewhere,hasonlymadeउपयोग
useofknowledge(andmistakenज्ञान
knowledge!)asaninstrument.
Butwhoeverconsidersthefundamentalimpulsesof
मनुष्य
manwithaviewtodetermininghowतक
fartheymayhavehereactedasINSPIRINGGENIIया
(orasdemonsandcobolds),willfindthattheyhaveसभी
allpracticedphilosophyatoneसमय
timeoranother,andthatप्रत्येक
eachoneofthemwouldhavebeenonlytooखुशी
gladtolookuponitselfastheअंतिम
ultimateendofexistenceandtheवैध
legitimateLORDoveralltheotherimpulses.For
प्रत्येक
everyimpulseisimperious,andasSUCH,attemptstophilosophize.Tobesure,inthe
मामले
caseofscholars,intheमामले
caseofreallyscientificmen,itmaybeotherwise—"better,"यदि
ifyouwill;theretheremay
वास्तव
reallybesuchathingasan"impulsetoknowledge,"कुछ
somekindofsmall,independentclock-work,which,जब
whenwellwoundup,worksawayindustriouslytothatअंत
end,WITHOUTtherestofthescholarlyimpulsestakinganymaterialभाग
parttherein.Theactual"interests"ofthe
विद्वान
scholar,therefore,aregenerallyinquiteanotherdirection—intheपरिवार
family,perhaps,orinmoney-making,या
orinpolitics;itis,in
वास्तव
fact,almostindifferentatwhatबिंदु
pointofresearchhislittleमशीन
machineisplaced,andwhetherको
thehopefulyoungworkerbecomesएक
agoodphilologist,amushroomविशेषज्ञ
specialist,orachemist;heisnotCHARACTERISEDbybecoming
यह
thisorthat.Inthe
दार्शनिक
philosopher,onthecontrary,thereisबिल्कुल
absolutelynothingimpersonal;andabove
सब
all,hismoralityfurnishesadecidedऔर
anddecisivetestimonyastoकौन
WHOHEIS,—thatistosay,inwhatक्रम
orderthedeepestimpulsesofhisस्वभाव
naturestandtoeachother.7.
How
दुर्भावनापूर्ण
maliciousphilosopherscanbe!Iknowof
कुछ
nothingmorestingingthantheमजाक
jokeEpicurustookthelibertyofmakingonPlatoandthePlatonists;hecalledthemDionysiokolakes.
Inits
मूल
originalsense,andontheचेहरे
faceofit,thewordsignifies"FlatterersofDionysius"—consequently,tyrants'accessoriesऔर
andlick-spittles;besidesthis,however,itisasmuchastosay,"Theyare
सभी
allACTORS,thereisnothingवास्तविक
genuineaboutthem"(forDionysiokolaxwasaलोकप्रिय
popularnameforanactor).और
Andthelatterisreallytheघातक
malignantreproachthatEpicuruscastuponPlato:hewasannoyedbythegrandiosemanner,themiseenscene
शैली
styleofwhichPlatoandhisscholarsweremasters—ofwhichEpicuruswasnotaमास्टर
master!He,theoldschool-teacherofSamos,whosatconcealedinhislittle
बगीचे
gardenatAthens,andwroteतीन
threehundredbooks,perhapsoutofक्रोध
rageandambitiousenvyofPlato,whoknows!Greecetooka
सौ
hundredyearstofindoutकौन
whothegarden-godEpicurusreallywas.Didsheeverfindout?
8.
Thereis
एक
apointineveryphilosophyatजिस
whichthe"conviction"ofthephilosopherappearsontheदृश्य
scene;or,toputitinthewordsof
एक
anancientmystery:.Adventavitasinus,Pulcheretfortissimus.
9.
YoudesiretoLIVE"accordingtoNature"?
Oh,you
महान
nobleStoics,whatfraudofwords!कल्पना
Imaginetoyourselvesabeingतरह
likeNature,boundlesslyextravagant,boundlesslyउदासीन
indifferent,withoutpurposeorconsideration,बिना
withoutpityorjustice,atoncefruitfulऔर
andbarrenanduncertain:imaginetoyourselves
उदासीनता
INDIFFERENCEasapower—howCOULDyouliveinअनुसार
accordancewithsuchindifference?Tolive—isnotthatjustendeavouringtobeotherwise
से
thanthisNature?Isnotlivingvaluing,preferring,being
अन्यायपूर्ण
unjust,beinglimited,endeavouringtobeअलग
different?Andgrantedthatyourimperative,"living
अनुसार
accordingtoNature,"meansactuallytheसमान
sameas"livingaccordingtolife"—howcouldyouकर
doDIFFERENTLY?Whyshouldyoumake
एक
aprincipleoutofwhatyouyourselvesहैं
are,andmustbe?In
वास्तविकता
reality,however,itisquiteotherwiseसाथ
withyou:whileyoupretendto
पढ़ने
readwithrapturethecanonofyourकानून
lawinNature,youwantकुछ
somethingquitethecontrary,youअसाधारण
extraordinarystage-playersandself-deluders!Inyourprideyouwishtodictateyourmorals
और
andidealstoNature,toप्रकृति
Natureherself,andtoincorporatethemउसमें
therein;youinsistthatitshallbe
प्रकृति
Nature"accordingtotheStoa,"और
andwouldlikeeverythingtobemadeबाद
afteryourownimage,asएक
avast,eternalglorificationandgeneralismofStoicism!साथ
Withallyourloveforसत्य
truth,youhaveforcedyourselvessoलंबे समय
long,sopersistently,andwithइतनी
suchhypnoticrigiditytoseeप्रकृति
NatureFALSELY,thatistosay,Stoically,कि
thatyouarenolongerसक्षम
abletoseeitotherwise—andtoमुकुट
crownall,someunfathomablesuperciliousnessgivesyoutheBedlamiteआशा
hopethatBECAUSEyouareसक्षम
abletotyrannizeoveryourselves—Stoicismisself-tyranny—Naturewillभी
alsoallowherselftobetyrannizedपर
over:isnottheStoica
हिस्सा
PARTofNature?...Butthisis
एक
anoldandeverlastingstory:whathappenedinoldtimes
साथ
withtheStoicsstillhappensआज
today,assoonaseverकोई
aphilosophybeginstobelieveinitself.It
हमेशा
alwayscreatestheworldinitsownछवि
image;itcannotdootherwise;
दर्शन
philosophyisthistyrannicalimpulseitself,theसबसे
mostspiritualWilltoPower,thewillto"creationoftheworld,"thewilltothecausaprima.10.
Theeagerness
और
andsubtlety,Ishouldevenकह
saycraftiness,withwhichtheसमस्या
problemof"therealandtheस्पष्ट
apparentworld"isdealtwithatवर्तमान
presentthroughoutEurope,furnishesfoodforthoughtऔर
andattention;andhewhohears
केवल
onlya"WilltoTruth"intheपृष्ठभूमि
background,andnothingelse,cannotनिश्चित
certainlyboastofthesharpestears.In
दुर्लभ
rareandisolatedcases,itmayवास्तव
reallyhavehappenedthatsuchएक
aWilltoTruth—acertainअसाधारण
extravagantandadventurouspluck,ametaphysician'sमहत्वाकांक्षा
ambitionoftheforlornhope—hasparticipatedtherein:thatwhichinthe
अंत
endalwaysprefersahandfulof"certainty"toएक
awholecartloadofbeautifulpossibilities;theremayevenbepuritanicalfanaticsof
विवेक
conscience,whoprefertoputtheirअंतिम
lasttrustinasurenothing,बजाय
ratherthaninanuncertainsomething.लेकिन
ButthatisNihilism,andtheसंकेत
signofadespairing,mortallyweariedआत्मा
soul,notwithstandingthecourageousbearingsuchएक
avirtuemaydisplay.Itseems,
हालांकि
however,tobeotherwisewithमजबूत
strongerandlivelierthinkerswhoareअभी भी
stilleagerforlife.Inthattheyside
विरुद्ध
AGAINSTappearance,andspeaksuperciliouslyof"perspective,"inthattheyranktheविश्वसनीयता
credibilityoftheirownbodiesaboutaslowastheविश्वसनीयता
credibilityoftheocularevidencethat"theearthstandsstill,"andthus,apparently,allowingwithcomplacencytheirsecurestकब्जे
possessiontoescape(forwhatdoesoneatवर्तमान
presentbelieveinmorefirmlythaninone'sbody?),—whoknowsiftheyarenotवास्तव
reallytryingtowinbackकुछ
somethingwhichwasformerlyanभी
evensecurerpossession,somethingoftheपुराने
olddomainofthefaithofformertimes,शायद
perhapsthe"immortalsoul,"perhaps"theपुराने
oldGod,"inshort,ideasbywhichtheycouldlivebetter,thatistosay,moreजोरदार
vigorouslyandmorejoyously,thanby"modernideas"?ThereisDISTRUSTof
इन
thesemodernideasinthismodeoflookingatthings,adisbeliefinallthathasbeenconstructedकल
yesterdayandtoday;thereis
शायद
perhapssomeslightadmixtureofsatietyऔर
andscorn,whichcannolongerendureको
theBRIC-A-BRACofideasofको
themostvariedorigin,suchasso-calledPositivismatवर्तमान
presentthrowsonthemarket;a
घृणा
disgustofthemorerefinedस्वाद
tasteatthevillage-fairmotleynessandpatchinessofसभी
allthesereality-philosophasters,inwhomthereisकुछ
nothingeithernewortrue,छोड़कर
exceptthismotleyness.Thereinitseemstome
कि
thatweshouldagreewithउन
thoseskepticalanti-realistsandknowledge-microscopistsoftheवर्तमान
presentday;theirinstinct,whichrepelsthemfrom
आधुनिक
MODERNreality,isunrefuted...whatdotheirretrogradeby-paths
चिंता
concernus!Themainthing
बारे
aboutthemisNOTthattheywishtoजाना
go"back,"butthattheywishtogetदूर
AWAYtherefrom.AlittleMOREstrength,
स्विंग
swing,courage,andartisticpower,andtheywouldbeOFF—andnotवापस
back!11.
Itseemstomethatthereis
हर जगह
everywhereanattemptatpresenttodivertध्यान
attentionfromtheactualinfluencewhichKantexercisedonGermanदर्शन
philosophy,andespeciallytoignoreprudentlytheमूल्य
valuewhichhesetuponhimself.Kantwasfirstandforemost
गर्व
proudofhisTableofCategories;withitinhis
हाथ
handhesaid:"Thisisthe
सबसे
mostdifficultthingthatcouldeverbeundertakenonओर
behalfofmetaphysics."Letus
केवल
onlyunderstandthis"couldbe"!Hewas
गर्व
proudofhavingDISCOVEREDaनई
newfacultyinman,thefacultyofsyntheticनिर्णय
judgmentapriori.Grantingthathedeceivedhimselfinthis
मामले
matter;thedevelopmentandrapidflourishingofGerman
दर्शन
philosophydependedneverthelessonhisगर्व
pride,andontheeagerप्रतिद्वंद्विता
rivalryoftheyoungergenerationtoखोजने
discoverifpossiblesomething—atallevents"newfaculties"—ofजिसके
whichtobestillprouder!—Butletusreflectforamoment—itishightimetoकी
doso."HowaresyntheticjudgmentsaprioriPOSSIBLE?"
Kantaskshimself—andwhatis
वास्तव
reallyhisanswer?"BYMEANSOFAMEANS(faculty)"—butunfortunatelynotin
पांच
fivewords,butsocircumstantially,imposingly,और
andwithsuchdisplayofGermanprofundityऔर
andverbalflourishes,thatonealtogetherखो
losessightofthecomicalniaiserieallemandeशामिल
involvedinsuchananswer.Peoplewerebesidethemselveswithdelightoverthis
नई
newfaculty,andthejubilationreacheditsclimaxजब
whenKantfurtherdiscoveredaनैतिक
moralfacultyinman—foratउस
thattimeGermanswerestillनैतिक
moral,notyetdabblinginthe"Politicsofhardfact."Thencamethe
हनीमून
honeymoonofGermanphilosophy.Allthe
युवा
youngtheologiansoftheTubingenसंस्थान
institutionwentimmediatelyintothegroves—allseekingfor"faculties."और
Andwhatdidtheynotfind—inउस
thatinnocent,rich,andstillयुवा
youthfulperiodoftheGermanआत्मा
spirit,towhichRomanticism,theदुर्भावनापूर्ण
maliciousfairy,pipedandsang,जब
whenonecouldnotyetअंतर
distinguishbetween"finding"and"inventing"!ऊपर
Aboveallafacultyforthe"transcendental";Schellingchristened
इसे
it,intellectualintuition,andtherebygratifiedको
themostearnestlongingsofको
thenaturallypious-inclinedGermans.One
सकता
candonogreaterwrongtothewholeofthisexuberantऔर
andeccentricmovement(whichwasवास्तव
reallyyouthfulness,notwithstandingthatitdisguiseditselfsoसाहसपूर्वक
boldly,inhoaryandsenileconceptions),से
thantotakeitseriously,या
oreventreatitwithनैतिक
moralindignation.Enough,however—theworldgrewolder,
और
andthedreamvanished.A
समय
timecamewhenpeoplerubbedtheirforeheads,और
andtheystillrubthemआज
today.Peoplehadbeendreaming,
और
andfirstandforemost—oldKant."Bymeansofameans(faculty)"—hehadsaid,
या
oratleastmeanttosay.लेकिन
But,isthat—ananswer?An
स्पष्टीकरण
explanation?Orisitnotrather
केवल
merelyarepetitionoftheप्रश्न
question?Howdoesopiuminduce
नींद
sleep?"Bymeansofameans(faculty),"
अर्थात्
namelythevirtusdormitiva,repliestheडॉक्टर
doctorinMoliere,.Butsuchrepliesbelongtotherealmof
हास्य
comedy,anditishighसमय
timetoreplacetheKantianप्रश्न
question,"HowaresyntheticjudgmentsaPRIORIpossible?"by
अन्य
anotherquestion,"Whyisbeliefinsuchjudgmentsnecessary?"—ineffect,itishighसमय
timethatweshouldunderstandकि
thatsuchjudgmentsmustbeमाना
believedtobetrue,forthesakeoftheसंरक्षण
preservationofcreatureslikeourselves;हालांकि
thoughtheystillmightnaturallybefalsejudgments!या
Or,moreplainlyspoken,andमोटे तौर पर
roughlyandreadily—syntheticjudgmentsapriorishouldnot"bepossible"atall;we
है
havenorighttothem;inourmouthstheyare
कुछ
nothingbutfalsejudgments.Only,ofcourse,the
विश्वास
beliefintheirtruthisआवश्यक
necessary,asplausiblebeliefandocularevidencebelongingtotheperspectiveviewofजीवन
life.Andfinally,tocalltomindthe
भारी
enormousinfluencewhich"Germanphilosophy"—Iआशा
hopeyouunderstanditsrighttoinvertedcommas(goosefeet)?—hasexercisedthroughouttheपूरे
wholeofEurope,thereisnoसंदेह
doubtthatacertainVIRTUSDORMITIVAhadaहिस्सा
shareinit;thankstoGerman
दर्शन
philosophy,itwasadelighttothenobleidlers,thevirtuous,themystics,theartiste,thethree-fourthsChristians,और
andthepoliticalobscurantistsofसभी
allnations,tofindanantidotetotheअभी भी
stilloverwhelmingsensualismwhichoverflowedfromthelastशताब्दी
centuryintothis,inshort—"sensusassoupire."...