PREFACE
SUPPOSINGthatTruthis
một
awoman—whatthen?Istherenotgroundforsuspectingthat
tất cả
allphilosophers,insofarastheyhavebeendogmatists,havefailedtohiểu
understandwomen—thattheterribleseriousnessvà
andclumsyimportunitywithwhichtheyhaveusuallypaidtheiraddressestoSự thật
Truth,havebeenunskilledandunseemlymethodsforwinningmột
awoman?Certainlyshehas
chưa bao giờ
neverallowedherselftobewon;và
andatpresenteverykindofdogmastandsvới
withsadanddiscouragedmien—IF,indeed,itstandsattất cả
all!Fortherearescoffers
người
whomaintainthatithasfallen,rằng
thatalldogmaliesontheground—nayhơn
more,thatitisatitscuối
lastgasp.Buttospeakseriously,thereare
tốt
goodgroundsforhopingthattất cả
alldogmatizinginphilosophy,whateversolemn,dù
whateverconclusiveanddecidedairsithasassumed,có thể
mayhavebeenonlyanoblepuerilismvà
andtyronism;andprobablythetimeisathandwhenit
sẽ
willbeonceandagainunderstoodWHAThasthực sự
actuallysufficedforthebasisofsuchimposingvà
andabsolutephilosophicaledificesasnhững
thedogmatistshavehithertoreared:có lẽ
perhapssomepopularsuperstitionofimmemorialthời gian
time(suchasthesoul-superstition,mà
which,intheformofsubject-và
andego-superstition,hasnotyetceaseddoingmischief):có lẽ
perhapssomeplayuponwords,adeceptiononthepartofgrammar,hoặc
oranaudaciousgeneralizationofrất
veryrestricted,verypersonal,veryhuman—all-too-humanfacts.Các
Thephilosophyofthedogmatists,itistobehoped,waschỉ
onlyapromiseforthousandsofyearsafterwards,aswasastrologyinstillearliertimes,incác
theserviceofwhichprobablymorelabour,gold,acuteness,và
andpatiencehavebeenspentthanonbất kỳ
anyactualsciencehitherto:weowetoit,
và
andtoits"super-terrestrial"pretensionsinAsiavà
andEgypt,thegrandstyleofarchitecture.Itseemsthatinordertoinscribethemselvesupon
những
theheartofhumanitywitheverlastingclaims,tất cả
allgreatthingshavefirsttowanderaboutnhững
theearthasenormousandawe-inspiringcaricatures:dogmaticphilosophyhasbeen
một
acaricatureofthiskind—forinstance,theVedantadoctrineinAsia,và
andPlatonisminEurope.Letusnotbeungratefulto
nó
it,althoughitmustcertainlybeconfessedrằng
thattheworst,themosttiresome,và
andthemostdangerousoferrorshithertohasbeenmột
adogmatisterror—namely,Plato'sinventionofPureSpiritvà
andtheGoodinItself.Nhưng
Butnowwhenithasbeensurmounted,khi
whenEurope,ridofthisnightmare,có thể
canagaindrawbreathfreelyvà
andatleastenjoyahealthier—sleep,chúng tôi
we,WHOSEDUTYISWAKEFULNESSITSELF,aretheheirsoftất cả
allthestrengthwhichthestrugglechống lại
againstthiserrorhasfostered.Itamountedtotheveryinversionof
sự thật
truth,andthedenialofthePERSPECTIVE—thefundamentalcondition—ofcuộc sống
life,tospeakofSpiritvà
andtheGoodasPlatospokeofhọ
them;indeedonemightask,asaphysician:
"Howdidsuch
một
amaladyattackthatfinestproductofantiquity,Plato?HadthewickedSocrates
thực sự
reallycorruptedhim?WasSocrates
sau
afterallacorrupterofyouths,và
anddeservedhishemlock?"Butthestruggle
chống lại
againstPlato,or—tospeakplainer,và
andforthe"people"—thestrugglechống lại
againsttheecclesiasticaloppressionofmillenniumsofChristianityCho
(FORCHRISTIANITYISPLATONISMFORTHE"PEOPLE"),producedinEuropemột
amagnificenttensionofsoul,suchashadnotexistedanywherepreviously;với
withsuchatenselystrainedbowonecó thể
cannowaimatthefurthestgoals.As
một
amatteroffact,theEuropeanfeelsnày
thistensionasastateofdistress,và
andtwiceattemptshavebeenmadeingrandstyletounbendnhững
thebow:oncebymeansofJesuitism,
và
andthesecondtimebymeansofdemocraticenlightenment—which,với
withtheaidoflibertyofthepressvà
andnewspaper-reading,might,infact,bringitaboutthatthespiritwouldnotsoeasilyfinditselfin"distress"!(TheGermansinventedgunpowder—allcreditto
họ
them!buttheyagainmadethingssquare—theyinventedprinting.)
Nhưng
Butwe,whoareneitherJesuits,nordemocrats,northậm chí
evensufficientlyGermans,weGOODEUROPEANS,và
andfree,VERYfreespirits—wecó
haveitstill,allthedistressofspiritvà
andallthetensionofitsbow!Và
Andperhapsalsothearrow,theduty,và
and,whoknows?THEGOALTOAIMAT....
CHAPTERI.PREJUDICESOFPHILOSOPHERS
1.
TheWillto
Sự thật
Truth,whichistotemptustonhiều
manyahazardousenterprise,thefamousTruthfulnessofmà
whichallphilosophershavehithertospokenvới
withrespect,whatquestionshasthisWilltoSự thật
Truthnotlaidbeforeus!Whatstrange,perplexing,questionablequestions!
Itis
đã
alreadyalongstory;yetitseemsasifitwerehardlycommenced.
Isitanywonderifweat
cuối
lastgrowdistrustful,losepatience,và
andturnimpatientlyaway?That
này
thisSphinxteachesusatcuối
lasttoaskquestionsourselves?Ai
WHOisitreallythatputsquestionstousđây
here?WHATreallyisthis"WilltoTruth"inus?
In
thực tế
factwemadealonghaltatthequestionastotheoriginofnày
thisWill—untilatlastwecametoanabsolutestandstilltrước
beforeayetmorefundamentalquestion.Weinquired
về
abouttheVALUEofthisWill.Grantedthatwe
muốn
wantthetruth:WHYNOTRATHERuntruth?
Và
Anduncertainty?Evenignorance?
The
vấn đề
problemofthevalueofsự thật
truthpresenteditselfbeforeus—orwasitwewhopresentedourselvestrước
beforetheproblem?WhichofusistheOedipus
đây
here?WhichtheSphinx?
Itwouldseemtobe
một
arendezvousofquestionsandnotesofinterrogation.Và
Andcoulditbebelievedrằng
thatitatlastseemstousasifthevấn đề
problemhadneverbeenpropoundedtrước
before,asifwewerethefirsttodiscernnó
it,getasightofnó
it,andRISKRAISINGit?For
có
thereisriskinraisingnó
it,perhapsthereisnogreaterrisk.2.
"HOWCOULD
gì
anythingoriginateoutofitsopposite?Forexample,
sự thật
truthoutoferror?ortheWillto
Sự thật
Truthoutofthewilltodeception?hay
orthegenerousdeedoutofselfishness?hay
orthepuresun-brightvisionofthewisemanoutofcovetousness?Suchgenesisisimpossible;
whoeverdreamsofitis
một
afool,nay,worsethanmột
afool;thingsofthehighestvalue
phải
musthaveadifferentorigin,anoriginofTHEIRown—innày
thistransitory,seductive,illusory,paltryworld,innày
thisturmoilofdelusionandcupidity,theycannotcó
havetheirsource.Butratherin
các
thelapofBeing,incác
theintransitory,intheconcealedGod,incác
the'Thing-in-itself—THEREmustbetheirsource,và
andnowhereelse!"—Thismodeofreasoningdisclosescác
thetypicalprejudicebywhichmetaphysiciansoftất cả
alltimescanberecognized,này
thismodeofvaluationisatcác
thebackofalltheirlogicalprocedure;through
này
this"belief"oftheirs,theyexertthemselvesfortheir"knowledge,"forsomethingđó
thatisintheendsolemnlychristened"theTruth."Các
ThefundamentalbeliefofmetaphysiciansisCác
THEBELIEFINANTITHESESOFVALUES.It
không bao giờ
neveroccurredeventothewariestofthemtodoubtđây
hereontheverythreshold(wheredoubt,however,wasmostnecessary);thoughtheyhadmade
một
asolemnvow,"DEOMNIBUSDUBITANDUM."Forit
có thể
maybedoubted,firstly,whetherantithesesexistatall;và
andsecondly,whetherthepopularvaluationsvà
andantithesesofvalueuponwhichmetaphysicianshaveđặt
settheirseal,arenotperhapsmerelysuperficialestimates,merelyprovisionalperspectives,besidesbeingprobablymadefromsomecorner,perhapsfrombelow—"frogperspectives,"asitwere,toborrowanexpressioncurrentamongpainters.Inspiteof
tất cả
allthevaluewhichmaybelongtocác
thetrue,thepositive,andcác
theunselfish,itmightbepossiblethatmột
ahigherandmorefundamentalvalueforcuộc sống
lifegenerallyshouldbeassignedtopretence,tocác
thewilltodelusion,toselfishness,và
andcupidity.ItmightevenbepossiblethatWHATconstitutesthevalueofthose
tốt
goodandrespectedthings,consistspreciselyintheirbeinginsidiouslyrelated,knotted,và
andcrochetedtotheseevilvà
andapparentlyopposedthings—perhapseveninbeingessentiallyidenticalvới
withthem.Perhaps!
Butwhowishestoconcernhimselfwithsuchdangerous"Perhapses"!
For
đó
thatinvestigationonemustawaittheadventofamới
neworderofphilosophers,suchassẽ
willhaveothertastesandinclinations,thereverseofthosehithertoprevalent—philosophersofthedangerous"Perhaps"ineverysenseoftheterm.Và
Andtospeakinallseriousness,Ithấy
seesuchnewphilosophersbeginningtoappear.3.
Havingkeptasharpeyeonphilosophers,
và
andhavingreadbetweentheirlineslâu
longenough,Inowsaytomyselfrằng
thatthegreaterpartofconsciousthinkingphải
mustbecountedamongtheinstinctivefunctions,và
anditissoevenincác
thecaseofphilosophicalthinking;onehas
đây
heretolearnanew,asonelearnedanewvề
aboutheredityand"innateness."As
ít
littleastheactofbirthcomesintoconsiderationinthewholeprocessvà
andprocedureofheredity,justasít
littleis"being-conscious"OPPOSEDtotheinstinctiveinbất kỳ
anydecisivesense;thegreater
phần
partoftheconsciousthinkingofmột
aphilosopherissecretlyinfluencedbyhisinstincts,và
andforcedintodefinitechannels.Và
Andbehindalllogicanditsseemingsovereigntyofmovement,có
therearevaluations,ortonói
speakmoreplainly,physiologicaldemands,forthemaintenanceofmột
adefinitemodeoflifeForexample,rằng
thatthecertainisworthmorethantheuncertain,rằng
thatillusionislessvaluablethan"truth"suchvaluations,inspiteoftheirregulativeimportanceforUS,mightnotwithstandingbechỉ
onlysuperficialvaluations,specialkindsofniaiserie,suchasmaybenecessaryforthemaintenanceofbeingssuchasourselves.Supposing,ineffect,thatmanisnot
chỉ
justthe"measureofthings."4.
Thefalsenessof
một
anopinionisnotforusbất kỳ
anyobjectiontoit:itis
đây
here,perhaps,thatournewlanguagesoundsnhất
moststrangely.Thequestionis,
cách
howfaranopinionislife-furthering,life-preserving,species-preserving,có lẽ
perhapsspecies-rearing,andwearefundamentallyinclinedtomaintainthatthefalsestopinionsĐể
(towhichthesyntheticjudgmentsaprioribelong),arethenhất
mostindispensabletous,thatkhông
withoutarecognitionoflogicalfictions,không
withoutacomparisonofrealityvới
withthepurelyIMAGINEDworldoftheabsolutevà
andimmutable,withoutaconstantcounterfeitingoftheworldbymeansofnumbers,mancouldnotlive—thattherenunciationoffalseopinionswouldbearenunciationoflife,anegationoflife.TORECOGNISEUNTRUTHAS
Một
ACONDITIONOFLIFE;thatiscertainlytoimpugn
các
thetraditionalideasofvalueinmột
adangerousmanner,andaphilosophywhichventurestolàm
doso,hastherebyaloneplaceditselfbeyondgoodvà
andevil.5.
Thatwhichcausesphilosopherstoberegardedhalf-distrustfully
và
andhalf-mockingly,isnottheoft-repeateddiscoveryhowinnocenttheyare—howoftenvà
andeasilytheymakemistakesvà
andlosetheirway,inshort,howchildishvà
andchildliketheyare,—butthatcó
thereisnotenoughhonestdealingvới
withthem,whereastheyallraisemột
aloudandvirtuousoutcrykhi
whentheproblemoftruthfulnessisthậm chí
evenhintedatintheremotestmanner.They
tất cả
allposeasthoughtheirrealopinionshadbeendiscoveredvà
andattainedthroughtheself-evolvingofmột
acold,pure,divinelyindifferentdialecticTrong
(incontrasttoallsortsofmystics,người
who,fairerandfoolisher,talkof"inspiration"),whereas,infact,một
aprejudicedproposition,idea,or"suggestion,"whichisgenerallytheirheart'sdesireabstractedvà
andrefined,isdefendedbythemvới
withargumentssoughtoutaftertheevent.Theyarealladvocates
người
whodonotwishtoberegardedassuch,generallyastutedefenders,cũng
also,oftheirprejudices,whichtheydub"truths,"—andRất
VERYfarfromhavingtheconsciencemà
whichbravelyadmitsthistoitself,rất
veryfarfromhavingthetốt
goodtasteofthecouragemà
whichgoessofarastocho
letthisbeunderstood,perhapstowarnfriendhoặc
orfoe,orincheerfulconfidencevà
andself-ridicule.ThespectacleoftheTartufferyof
cũ
oldKant,equallystiffanddecent,với
withwhichheenticesusintothedialecticby-waysthatleadHơn
(morecorrectlymislead)tohis"categoricalimperative"—makesusfastidiousonessmile,wengười
whofindnosmallamusementinspyingoutthesubtletricksofcũ
oldmoralistsandethicalpreachers.Hoặc
Or,stillmoreso,thehocus-pocusinmathematicalform,bymeansofwhichSpinozahas,asitwere,cladhisphilosophyinmailvà
andmask—infact,the"loveofHISwisdom,"totranslatethetermfairlyvà
andsquarely—inordertherebytostriketerroratonceintotheheartoftheassailantngười
whoshoulddaretocastmột
aglanceonthatinvinciblemaiden,thatPallasAthene:—howmuchofpersonaltimidityvà
andvulnerabilitydoesthismasqueradeofmột
asicklyreclusebetray!6.
Ithasgradually
trở nên
becomecleartomewhateverylớn
greatphilosophyuptillnowhasconsistedof—namely,những
theconfessionofitsoriginator,và
andaspeciesofinvoluntaryvà
andunconsciousauto-biography;andmoreoverthatthemoral(orimmoral)purposeineveryphilosophyhasconstitutedthetruevitalgermoutofwhichtheentireplanthas
luôn luôn
alwaysgrown.Indeed,tounderstand
làm thế nào
howtheabstrusestmetaphysicalassertionsofmột
aphilosopherhavebeenarrivedat,itisluôn luôn
alwayswell(andwise)tofirsthỏi
askoneself:"Whatmoralitydothey(ordoeshe)aimat?"
Accordingly,Idonot
tin
believethatan"impulsetoknowledge"isthecha
fatherofphilosophy;butthatanotherimpulse,
đây
hereaselsewhere,hasonlymadesử dụng
useofknowledge(andmistakenknowledge!)as
một
aninstrument.Butwhoeverconsidersthefundamentalimpulsesofman
với
withaviewtodetermininghowfartheycó thể
mayhavehereactedasINSPIRINGGENIIHoặc
(orasdemonsandcobolds),willthấy
findthattheyhaveallpracticedphilosophyatonetimehoặc
oranother,andthateachoneofthemwouldhavebeenchỉ
onlytoogladtolookuponitselfastheultimatecuối
endofexistenceandthelegitimateChúa
LORDoveralltheotherimpulses.Foreveryimpulseisimperious,
và
andasSUCH,attemptstophilosophize.Tobesure,inthe
trường hợp
caseofscholars,inthetrường hợp
caseofreallyscientificmen,itcó thể
maybeotherwise—"better,"ifyouwill;therethere
có thể
mayreallybesuchathingasan"impulsetoknowledge,"someloại
kindofsmall,independentclock-work,which,khi
whenwellwoundup,worksawayindustriouslytothatend,Không
WITHOUTtherestofthescholarlyimpulsestakingbất kỳ
anymaterialparttherein.Theactual"interests"ofthescholar,therefore,aregenerallyinquiteanotherdirection—inthe
gia đình
family,perhaps,orinmoney-making,hoặc
orinpolitics;itis,in
thực tế
fact,almostindifferentatwhatđiểm
pointofresearchhislittlemachineisplaced,và
andwhetherthehopefulyoungworkerbecomesmột
agoodphilologist,amushroomspecialist,hoặc
orachemist;heisnotCHARACTERISEDbybecoming
này
thisorthat.Inthephilosopher,onthecontrary,
có
thereisabsolutelynothingimpersonal;và
andaboveall,hismoralityfurnishesmột
adecidedanddecisivetestimonyastoAi
WHOHEIS,—thatistosay,inwhattự
orderthedeepestimpulsesofhisnatuređứng
standtoeachother.7.
Howmaliciousphilosophers
có thể
canbe!Iknowof
gì
nothingmorestingingthanthejokeEpicurustooknhững
thelibertyofmakingonPlatovà
andthePlatonists;hecalledthemDionysiokolakes.
Initsoriginalsense,
và
andonthefaceofit,thetừ
wordsignifies"FlatterersofDionysius"—consequently,tyrants'accessoriesvà
andlick-spittles;besidesthis,however,itisas
nhiều
muchastosay,"Theyaretất cả
allACTORS,thereisnothinggenuinevề
aboutthem"(forDionysiokolaxwasapopulartên
nameforanactor).Andthelatteris
thực sự
reallythemalignantreproachthatEpicuruscastuponPlato:hewasannoyedby
các
thegrandiosemanner,themiseenscenestyleofmà
whichPlatoandhisscholarsweremasters—ofmà
whichEpicuruswasnotamaster!Ông
He,theoldschool-teacherofSamos,whosatconcealedinhisnhỏ
littlegardenatAthens,andwroteba
threehundredbooks,perhapsoutofragevà
andambitiousenvyofPlato,whoknows!Greecetook
một
ahundredyearstofindra
outwhothegarden-godEpicurusthực sự
reallywas.Didsheeverfindout?
8.
Thereis
một
apointineveryphilosophyatmà
whichthe"conviction"ofthephilosopherappearsonthescene;hoặc
or,toputitinthewordsofmột
anancientmystery:.Adventavitasinus,Pulcheretfortissimus.
9.
Youdesireto
Sống
LIVE"accordingtoNature"?Oh,younobleStoics,whatfraudofwords!
Imaginetoyourselves
một
abeinglikeNature,boundlesslyextravagant,boundlesslyindifferent,không
withoutpurposeorconsideration,withoutpityhay
orjustice,atoncefruitfulvà
andbarrenanduncertain:imaginetoyourselvesINDIFFERENCEas
một
apower—howCOULDyouliveinaccordancevới
withsuchindifference?Tolive—isnotthat
chỉ
justendeavouringtobeotherwisethannày
thisNature?Isnotlivingvaluing,preferring,beingunjust,beinglimited,endeavouringtobe
khác
different?Andgrantedthatyourimperative,"livingaccordingtoNature,"means
thực sự
actuallythesameas"livingaccordingtolife"—howcouldyoulàm
doDIFFERENTLY?Whyshouldyou
làm
makeaprincipleoutofwhatyouyourselveslà
are,andmustbe?Inreality,however,itisquiteotherwise
với
withyou:whileyoupretendto
đọc
readwithrapturethecanonofyourlawinNature,youmuốn
wantsomethingquitethecontrary,youextraordinarystage-playersvà
andself-deluders!Inyourprideyou
muốn
wishtodictateyourmoralsvà
andidealstoNature,toNatureherself,và
andtoincorporatethemtherein;youinsist
rằng
thatitshallbeNature"accordingtotheStoa,"và
andwouldlikeeverythingtobemadeafteryourownimage,asmột
avast,eternalglorificationandgeneralismofStoicism!Với
Withallyourloveforsự thật
truth,youhaveforcedyourselvessolâu
long,sopersistently,andwithsuchhypnoticrigiditytoseeNatureFALSELY,thatistonói
say,Stoically,thatyouarekhông
nolongerabletoseeitotherwise—andtocrowntất cả
all,someunfathomablesuperciliousnessgivesyoutheBedlamitehy vọng
hopethatBECAUSEyouareabletotyrannizeoveryourselves—Stoicismisself-tyranny—Naturesẽ
willalsoallowherselftobetyrannizedover:isnottheStoic
một
aPARTofNature?...But
đây
thisisanoldandeverlastingstory:whathappenedinoldtimes
với
withtheStoicsstillhappensnay
today,assoonasevermột
aphilosophybeginstobelieveinitself.Italwayscreatestheworldinitsownimage;
itcannot
làm
dootherwise;philosophyisthistyrannicalimpulseitself,the
nhất
mostspiritualWilltoPower,thewillto"creationoftheworld,"thewilltothecausaprima.10.
Theeagerness
và
andsubtlety,Ishouldevennói
saycraftiness,withwhichthevấn đề
problemof"therealandtheapparentworld"isdealtvới
withatpresentthroughoutEurope,furnishesthức ăn
foodforthoughtandattention;và
andhewhohearsonlymột
a"WilltoTruth"inthebackground,và
andnothingelse,cannotcertainlyboastofthesharpestears.Inrare
và
andisolatedcases,itmaythực sự
reallyhavehappenedthatsuchmột
aWilltoTruth—acertainextravagantvà
andadventurouspluck,ametaphysician'sambitionofnhững
theforlornhope—hasparticipatedtherein:thatwhichin
những
theendalwaysprefersahandfulof"certainty"tomột
awholecartloadofbeautifulpossibilities;there
có thể
mayevenbepuritanicalfanaticsofconscience,người
whoprefertoputtheircuối
lasttrustinasurenothing,ratherhơn
thaninanuncertainsomething.Nhưng
ButthatisNihilism,andthedấu hiệu
signofadespairing,mortallyweariedsoul,notwithstandingthecourageousbearingsuchmột
avirtuemaydisplay.Itseems,however,tobeotherwise
với
withstrongerandlivelierthinkersngười
whoarestilleagerforlife.Inthattheyside
Chống lại
AGAINSTappearance,andspeaksuperciliouslyof"perspective,"inthattheyranknhững
thecredibilityoftheirownbodiesvề
aboutaslowasthecredibilityofnhững
theocularevidencethat"theearthstandsstill,"và
andthus,apparently,allowingwithcomplacencytheirsecurestpossessiontoescapeCho
(forwhatdoesoneatpresenttin
believeinmorefirmlythaninone'sbody?),—whoknowsnếu
iftheyarenotreallytryingtowinlại
backsomethingwhichwasformerlyanevensecurerpossession,somethingofnhững
theolddomainofthefaithofformertimes,có lẽ
perhapsthe"immortalsoul,"perhaps"theoldGod,"inshort,ideasbywhichtheycouldsống
livebetter,thatistosay,morevigorouslyvà
andmorejoyously,thanby"modernideas"?ThereisDISTRUSTof
những
thesemodernideasinthismodeoflookingatthings,một
adisbeliefinallthathasbeenconstructedyesterdayvà
andtoday;thereisperhaps
một
someslightadmixtureofsatietyvà
andscorn,whichcannolongerendurecác
theBRIC-A-BRACofideasofcác
themostvariedorigin,suchasso-calledPositivismatpresentthrowsoncác
themarket;adisgustofthe
hơn
morerefinedtasteatthevillage-fairmotleynessvà
andpatchinessofallthesereality-philosophasters,inwhomthereisgì
nothingeithernewortrue,exceptnày
thismotleyness.Thereinitseemstomethatwe
nên
shouldagreewiththoseskepticalanti-realistsvà
andknowledge-microscopistsofthepresentngày
day;theirinstinct,whichrepelsthemfromMODERNreality,isunrefuted...
whatdotheirretrogradeby-pathsconcernus!
Themain
điều
thingaboutthemisNOTmà
thattheywishtogo"back,"butmà
thattheywishtogetAWAYtherefrom.Một
AlittleMOREstrength,swing,courage,và
andartisticpower,andtheywouldbeOFF—andnotback!11.
Itseemstomethatthereiseverywhere
một
anattemptatpresenttodivertattentionfromtheactualinfluencewhichKantexercisedonGermanphilosophy,và
andespeciallytoignoreprudentlythevaluewhichheđặt
setuponhimself.KantwasfirstandforemostproudofhisTableofCategories;
với
withitinhishandhesaid:"Thisisthe
nhất
mostdifficultthingthatcouldeverbeundertakenonbehalfofmetaphysics."Hãy
Letusonlyunderstandthis"couldbe"!HewasproudofhavingDISCOVERED
một
anewfacultyinman,thefacultyofsyntheticjudgmentmột
apriori.Grantingthathedeceivedhimselfin
này
thismatter;thedevelopmentandrapidflourishingofGermanphilosophydependedneverthelessonhispride,
và
andontheeagerrivalryofcác
theyoungergenerationtodiscovernếu
ifpossiblesomething—atallevents"newfaculties"—ofwhichtobestillprouder!—Butletusreflectformột
amoment—itishightimetodoso."HowaresyntheticjudgmentsaprioriPOSSIBLE?"
Kantaskshimself—andwhatis
thực sự
reallyhisanswer?"BYMEANSOFAMEANS(faculty)"—butunfortunatelynotin
năm
fivewords,butsocircumstantially,imposingly,và
andwithsuchdisplayofGermanprofundityvà
andverbalflourishes,thatonealtogetherlosessightofthecomicalniaiserieallemandeinvolvedinsuchananswer.Peoplewerebesidethemselves
với
withdelightoverthisnewfaculty,và
andthejubilationreacheditsclimaxkhi
whenKantfurtherdiscoveredamoralfacultyinman—foratđó
thattimeGermanswerestillmoral,notchưa
yetdabblinginthe"Politicsofcứng
hardfact."ThencamethehoneymoonofGermanphilosophy.
Tất cả
AlltheyoungtheologiansoftheTubingeninstitutionwentimmediatelyintothegroves—allseekingfor"faculties."Và
Andwhatdidtheynotfind—inthatinnocent,rich,và
andstillyouthfulperiodofnhững
theGermanspirit,towhichRomanticism,những
themaliciousfairy,pipedandsang,khi
whenonecouldnotyetdistinguishgiữa
between"finding"and"inventing"!Aboveall
một
afacultyforthe"transcendental";Schellingchristenedit,intellectualintuition,
và
andtherebygratifiedthemostearnestlongingsofnhững
thenaturallypious-inclinedGermans.Onecan
làm
donogreaterwrongtonhững
thewholeofthisexuberantvà
andeccentricmovement(whichwasreallyyouthfulness,notwithstandingthatitdisguiseditselfsoboldly,inhoaryvà
andsenileconceptions),thantotakeitseriously,hoặc
oreventreatitwithmoralindignation.Enough,however—theworldgrewolder,
và
andthedreamvanished.Atimecamewhen
người
peoplerubbedtheirforeheads,andtheyvẫn
stillrubthemtoday.Peoplehadbeendreaming,
và
andfirstandforemost—oldKant."Bymeansof
một
ameans(faculty)"—hehadsaid,hoặc
oratleastmeanttonói
say.But,isthat—ananswer?
Một
Anexplanation?Orisitnotrathermerely
một
arepetitionofthequestion?Làm thế nào
Howdoesopiuminducesleep?"Bymeansof
một
ameans(faculty),"namelythevirtusdormitiva,repliesthebác sĩ
doctorinMoliere,.Butsuchrepliesbelongtotherealmofcomedy,
và
anditishightimetoreplacetheKantianquestion,"Howaresyntheticjudgmentsmột
aPRIORIpossible?"byanotherquestion,"Whyisbeliefinsuchjudgmentsnecessary?"—ineffect,itishightime
rằng
thatweshouldunderstandthatsuchjudgmentsphải
mustbebelievedtobeđúng
true,forthesakeofthepreservationofcreatureslikeourselves;thoughthey
vẫn
stillmightnaturallybefalsejudgments!Hoặc
Or,moreplainlyspoken,androughlyvà
andreadily—syntheticjudgmentsapriorinên
shouldnot"bepossible"attất cả
all;wehavenorightto
chúng
them;inourmouthstheyarenothingbutfalsejudgments.
Chỉ
Only,ofcourse,thebeliefintheirsự thật
truthisnecessary,asplausiblebeliefvà
andocularevidencebelongingtotheperspectiveviewofcuộc sống
life.Andfinally,tocalltomind
các
theenormousinfluencewhich"Germanphilosophy"—Ihy vọng
hopeyouunderstanditsrighttoinvertedcommas(goosefeet)?—hasexercisedthroughoutcác
thewholeofEurope,thereiskhông
nodoubtthatacertainVIRTUSDORMITIVAhadmột
ashareinit;thankstoGermanphilosophy,itwasadelighttothenobleidlers,thevirtuous,themystics,theartiste,thethree-fourthsChristians,
và
andthepoliticalobscurantistsoftất cả
allnations,tofindanantidotetothestilloverwhelmingsensualismwhichoverflowedfromthelastcenturyintonày
this,inshort—"sensusassoupire."...