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02 Shall we be more technical? Science is analytical description, philosophy is synthetic interpretation. Science wishes to resolve the whole into parts, the organism into organs, the obscure into the known. It does not inquire into the values and ideal possibilities of things, nor into their total and final significance; it is content to show their present actuality and operation, it narrows its gaze resolutely to the nature and process of things as they are. The scientist is as impartial as Nature in Turgenev’s poem: he is as interested in the leg of a flea as in the creative throes of a genius, But the philosopher is not content to describe the fact; he wishes to ascertain its relation to experience in general, and thereby to get at its meaning and its worth; he combines things in interpretive synthesis; he tries to put together, better than before, that great universe-watch which the inquisitive scientist has analytically taken apart. Science tells us how to heal and how to kill; it reduces the death rate in retail and then kills us wholesale in war; but only wisdom—desire coordinated in the light of all experience—can tell us when to heal and when to kill. To observe processes and to construct means is science; to criticize and coordinate ends is philosophy: and because in these days our means and instruments have multiplied beyond our interpretation and synthesis of ideals and ends, our life is full of sound and fury, signifying nothing. For a fact is nothing except in relation to desire; it is not complete except in relation to a purpose and a whole. Science without philosophy, facts without perspective and valuation, cannot save us from havoc and despair. Science gives us knowledge, but only philosophy can give us wisdom. 是不是让我们的学术气再浓一些？科学是分析描述，哲学是综合阐释。科学要把整体化为局部有机体分成器官，晦涩变得易懂。它不去调查事物的价值和理想的可能性，也不去考察它们的终极意义，而只满足于说明他们的现状和作用，只把眼光仅仅盯在事物本身的性质和过程上。科学家就像屠格涅夫诗中的大自然一样不偏不倚。他对一只跳蚤的腿跟对一个天才创作时的痛苦同样感兴趣。然而，哲学家却不满足于对事实的描述，他希望弄清楚它与一般经验的关系。从而把握住它意义和价值。他把事物集中起来进行综合说明；他要把它打破砂锅问到底的科学家出于分析目的像拆卸手表似的拆开的宇宙再重新拼合起来，而且要拼的比以前的更好。科学教会我们怎样救命，怎样杀人，他一点一滴地降低了死亡率，然后又在战争中把我们一下子统统消灭。唯有智慧——借助全部经验协调过的愿望——才能告诉我们什么时候需要救死扶伤，什么时候需要大开杀戒。观察过程，构造手段是科学；批评和协调目的是哲学：正因为现在我们的手段和工具在成倍的增长，远远超过了我们对理想与目的的阐释和综合。我们的生活才充满了喧哗与骚动，却又什么意义也没有。因为一件事件，因为一件事实若不和愿望发生关系点一钱不值。除非与目的和整体发生关系。否则光是事实还不完备。光有科学而无哲学，光有事实而无洞察力和价值观，是不能使我们免于浩劫和绝望的。学给我们知识，然而只有哲学才给我们智慧。 Specifically, philosophy means and includes five fields of study and discourse: logic, esthetics, ethics, politics, and metaphysics. Logic is the study of ideal method in thought and research: observation and introspection, deduction and induction, hypothesis and experiment, analysis and synthesis—such are the forms of human activity which logic tries to understand and guide; it is a dull study for most of us, and yet the great events in the history of thought are the improvements men have made in their methods of thinking and research. Esthetics is the study of ideal form, or beauty; it is the philosophy of art. Ethics is the study of ideal conduct; the highest knowledge, said Socrates, is the knowledge of good and evil, the knowledge of the wisdom of life. Politics is the study of ideal social organization (it is not, as one might suppose, the art and science of capturing and keeping office); monarchy, aristocracy, democracy, socialism, anarchism, feminism—these are the dramatis personae of political philosophy. And lastly, metaphysics (which gets into so much trouble because it is not, like the other forms of philosophy, an attempt to coordinate the real in the light of the ideal) is the study of the “ultimate reality” of all things: of the real and final nature of “matter” (ontology), of “mind” (philosophical psychology), and of the interrelation of “mind” and “matter” in the processes of perception and knowledge (epistemology). 具体说来，哲学意味着并包括了五个研究领域和论述范围：逻辑学，美学，伦理学，政治学和形而上学。逻辑学是对思维极其理想方法的研究：观察与内省，演绎与归纳，假设与实验，分析与综合——这些都是逻辑学试图理解和指导的人类活动的形式。对大多数人来说，这门学问沉闷乏味。然而思想史上的重大事件无不是人们在自己的思维与研究方法上所作的改进。美学是最理想形态，抑或美的研究；它是艺术的哲学。伦理学是对理想行为的研究；至高无上的知识，苏格拉底说，就是善恶的知识，人生智慧的知识。政治学是对理想社会组织的研究（而不是像有些人认为的那样谋取一官半职的艺术和科学）；君主制、贵族制、民主制、社会主义、无政府主义，女权主义——这些都是政治哲学中的剧中人。最后，形而上学（招来了这么多非议，因为与其他哲学不同的是，它借助理想来协调现实的尝试）是对天地万物的“终极存在”的研究，真实的、最终本质的研究（本体论）。是对"精神的"研究（哲学心理学），并且对“精神”与“物质”在感知和认识过程中相互关系的研究（认识论）。 (以下均为金发燊译本) These are the parts of philosophy; but so dismembered it loses its beauty and its joy. We shall seek it not in its shrivelled abstractness and formality, but clothed in the living form of genius; we shall study not merely philosophies, but philosophers; we shall spend our time with the saints and martyrs of thought, letting their radiant spirit play about us until perhaps we too, in some measure, shall partake of what Leonardo called “the noblest pleasure, the joy of understanding.” Each of these philosophers has some lesson for us, if we approach him properly. “Do you know,” asks Emerson, “the secret of the true scholar? In every man there is something wherein I may learn of him; and In that I am his pupil.” Well, surely we may take this attitude to the master minds of history without hurt to our pride! And we may flatter ourselves with that other thought of Emerson’s, that when genius speaks to us we feel a ghostly reminiscence of having ourselves, in our distant youth, had vaguely this self-same thought which genius now speaks, but which we had not art or courage to clothe with form and utterance. And indeed, great men speak to us only so far as we have ears and souls to hear them; only so far as we have in us the roots, at least, of that which flowers out in them. We too have had the experiences they had, but we did not suck those experiences dry of their secret and subtle meanings: we were not sensitive to the overtones of the reality that hummed about us. Genius hears the overtones, and the music of the spheres; genius knows what Pythagoras meant when he said that philosophy is the highest music. 这些就是哲学的组成部分。但是这样肢解开来，它就失去了美和乐趣。我们将不在它枯燥乏味的抽象思维和教条形式中去寻觅哲学。而是把它与天才人物栩栩如生的生活方式联系在一起来加以表达。我们不仅仅要研究哲学，也要研究哲学家。我们将和思想史上的圣人贤哲、殉道者一起度过时光，让他们辉煌的精神在我们四周跳跃，直到我们或许也在某种程度上分享利奥纳多所说的“那最崇高的愉悦，那种理解宇宙人生的乐趣”。这些哲学家只要我们悉心去领悟，谁都能给我们一定的启示。埃默生曾这样问道：“你知道真正学者的秘密吗？每个人身上都有我可以向他学习的地方，就这点说，我便是他的学生。”确确实实我们可以对历史名家采取这样的态度而不会有损于自己的自尊！我们还可以自鸣得意地对待爱默生的别的想法，他认为先哲跟我们讲述时，影影绰绰地想起我们自己在遥远的青年时代，也曾经有过先哲如今所说的一模一样的思想，可是我们却没有本领或勇气找到表达形式并说将出来。不错，伟人的话，只是在我们有心去听时，只是在我们内心深处起码也有他们身上所流露出来的东西时，才有意义。我们也有他们所有的经验，可是我们却没有完全吸收那些经验的奥秘和妙谛：现实在我们四周嗡嗡作声，我们对他的弦外之音却并不敏感。天才能谛听出弦外之音。谛听天体的乐曲。天才懂得毕达哥拉斯说哲学是最高妙的乐曲时是什么意思。 So let us listen to these men, ready to forgive them their passing errors, and eager to learn the lessons which they are so eager to teach. “Do you then be reasonable,” said old Socrates to Crito, “and do not mind whether the teachers of philosophy are good or bad, but think only of Philosophy herself. Try to examine her well and truly; and if she be evil, seek to turn away all men from her; but if she be what I believe she is, then follow her and serve her, and be of good cheer.” 所以让我们聆听这些人的话，准备关注他们偶然的过失，殷切的领受他们殷切教导的训诲。老苏格拉底劝告克里特说：“别在乎你的哲学老师是好是坏。只思考哲学自身，那末你就会通情达理了，要充分而又诚挚的验证她；如果她是邪恶的，就试着叫所有的人都背弃她，但是如果她正是我所信奉的那样，那末就要追随他，效忠于他，而且还要是心甘情愿的。 |
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