Prolegomena to Any FutureMetaphysics  未来形而上学导论

未来形而上学导论全称是《任何一种能够作为科学出现的未来形而上学导论》，德国近代哲学巨匠康德著。本书包含了康德哲学体系最主要的观点，而且言简意赅，一针见血。本书可以说是康德此前一部巨著《纯粹理性批判》的“通俗本”。在书中，康德对人的认识能力（理性）作了一个批判性的研究，要为人类未来建立一种真正的、作为科学的形而上学做好头脑上的准备。

在康德的时代，存在了两千多年的形而上学已经衰败到了名存实亡的地步。康德在这里主张我们应该把形而上学的事业放它一放，先来问问它是不是可能的。所以如果形而上学是科学，那么它就应符合一般科学知识的条件。康德在前言中先确立了一个衡量一门知识是否科学的标准。

在之后康德讨论了纯粹数学是怎样可能的、纯粹自然科学是怎样可能的和一般形而上学怎样可能的。最后总问题的解决终，康德指出：人类一劳永逸地放弃形而上学研究是一种因噎废食的不足取的做法。

http://web.mnstate.edu/gracyk/courses/phil%20306/kant_materials/prolegomena2.htm

Critique of the Pure Reason)  but the Critique, “which discusses the pure faculty of reason 纯理性 in its whole compass and bounds, will remain the foundation, to which the Prolegomena导论, as a preliminary exercise,refer; for our critique must first be established as a complete and perfected science, before we can think of letting metaphysics appear on the scene, or even have the most distant hope of attaining it.

　　前一部著作是论述纯粹理性能力的全部领域和范围的，仍然是基础，而《导论》仅仅做为该著作的预备课；因为在能够设想使形而上学出现之前，或者甚至在抱有这样的一种渺茫的希望之前，该《批判》必须全面地建立成为系统的、最详尽的科学才行。

compass罗盘;  圆规; 界限Prolegomena前言，绪论;  preliminary初步的，preliminary exercise,初级练习;  perfected使熟练( perfect的过去式和过去分词 ); 使完全;  appear on the scene出场; 登场; 受到人们注意or even乃至，以至

16．1 Awakening from Dogmatic Slumbers

自从洛克《人类理智论》和莱布尼茨《人类理智新论》出版以来，甚至尽可能追溯到自从有形而上学以来，对于这一科学的命运来说，它所遭受的没有什么能比休谟所给予的打击更为致命。休谟并没有给这一类知识带来什么光明，不过他却打出来一颗火星，如果这颗火星遇到一个易燃的火捻，而这个星星之火又得到小心翼翼的护养并且让它着起来的话，从这个火星是能得出光明来的。      

Since the Essays of Locke and Leibniz, or rather since the origin of metaphysics so far as we know its history, nothing has ever happened which was more decisive to its fate than theattack made upon it by David Hume. He threw no light on this species ofknowledge, but he certainly struck a spark from which light might have been obtained, had it caught some inflammable substance and had its smoldering fire been carefully nursed and developed.

//Seit Lockes und Leibnizens Versuchen,oder vielmehr seit dem Entstehen der Metaphysik,  so weit die Geschichte  derselben  reicht, hat sich keine Begebenheit zugetragen, die in Ansehung des Schicksals dieser Wissenschaft hätte  entscheidender werden können,als der Angriff,den David Hume auf dieselbe machte. Er brachte kein Licht in diese Art von Erkenntnis, aber er schlug  doch einen Funken, ……//

休谟主要是从形而上学的一个单一的然而是很重要的概念，即因果连结概念（以及由之而来的力、作用等等派生概念）出发的。他向理性提出质问，因为理性自以为这个概念是从它内部产生的。他要理性回答他：理性有什么权利把事物想成是如果一个什么事物定立了，另外一个什么事物也必然随之而定立；因为因果概念的意思就是指这个说的。

   Hume started from a single but important concept in Metaphysics, viz.,that of Cause and Effect  (including its derivatives force and action, etc.). He challenges reason, which pretends to have  given birth to this idea from herself,  to answer him by what right she thinks anything to be so constituted,that if that thing be posited, something else also must necessarily be posited;for this is the  meaning of the concept of cause.

休谟无可辩驳地论证说：理性决不可能先天地并且假借概念来思维这样一种含有必然性的结合。不可理解的是：由于这一事物存在，怎么另一事物也必然存在；这种连结，它的概念怎么能是来自先天的。

He demonstrated irrefutably that it was perfectly impossible for reason to think a priori and by means of concepts a combination involving necessity. We cannot at all see why, inconsequence of the existence of one thing, another must necessarily exist, or how the concept of such a combination can arise a priori.

他因而断言：理性在这一概念上完全弄错了，错把这一概念看成是自己的孩子，而实际上这个孩子不过是想象力的私生子，想象力由经验而受孕之后，把某些表象放在联想律下边，并且把由之而产生的主观的必然性，即习惯性，算做是来自观察的一种客观的必然性。

Hence he inferred, that reason was altogether deluded with reference to this concept, which she erroneously considered as one of her children, whereas in reality it was nothing but a bastard of imagination, impregnated by experience, which subsumed (把……归入) certain representations under the Law of Association,and mistook the subjective necessity of habit for an objective necessity arising from insight.

因而他又断言：理性并没有能力即使一般地去思维这样的连结，否则它的诸概念就会纯粹是一些虚构，而它的一切所谓先天知识就都不过是一些打上错误烙印的普通经验了，这就等于说没有，也不可能有形而上学这样的东西。　*

Hence he inferred that reason had no power to think such combinations, even generally, because her concepts would then be purely fictitious, and all her pretended a priori cognitions nothing but common experiences marked with a false stamp. In plain language there is not, and cannot be, any such thing as metaphysics at all.

……

　　问题不在于因果概念是否正确、有用，以及对整个自然知识说来是否必不可少（因为在这方面休谟从来没有怀疑过），而是在于这个概念是否能先天地被理性所思维，是否具有一种独立于一切经验的内在真理，从而是否具有一种更为广泛的、不为经验的对象所局限的使用价值：这才是休谟所期待要解决的问题。

The question was not whether the concept of cause was right, useful, and even indispensable 必需 for our knowledge of nature, for this Hume had never doubted;  but whether that concept could be thought by reason a priori, and consequently whether it possessed an inner truth, independent of all experience, implying a wider application than merely to the objects of experience. This was Hume's problem.

这仅仅是概念的根源问题，而不是它的必不可少的使用问题。根源问题一旦确定，概念的使用条件问题以及适用的范围问题就会迎刃而解。

It was a question concerning the concept's origin, not concerning the indispensable need of the concept. Were the former decided, the conditions of the use and the sphere of its valid application would have been determined as a matter of course.

as amatter of course自然而然; 自然，通常; 势所必然

　然而，为了圆满地解决这个问题，这位杰出人物的论敌们本来应该深入到理性的性质里边去钻研，因为理性之所司就在于纯思维；然而这对他们说来是不相宜的。他们妄自尊大，不去做任何考察研究，竟发明了一个更为省事的办法，即向良知求教。

But to satisfy the conditions of the problem, the opponents of the great thinker should have penetrated very deeply into the natureof reason, so far as it is concerned with pure thinking,- -a task which did not suit them. They found a more convenient method of being defiant without any insight, viz., the appeal to common sense.

不错，具有一种正直的（或者象近来人们所称的那样：平凡的）良知确是一个伟大的天赋。不过，这种良知是必须用事实，通过慎思熟虑、合乎理性的思想和言论去表现的，而不是在说不出什么道理以自圆其说时用来象祈求神谕那样去求救的。（翻译成“常识”是否更好一些）

It is indeed a great gift of God, to possess right, or(as they now call it) plain common sense. But this common sense must be shown practically, by well-considered and reasonable thoughts and words, not by appealing to it as an oracle, when no rational justification can be advanced.

等到考察研究和科学都无能为力时（而不是在这以前）去向良知求救，这是新时代的巧妙发明之一；用这种办法，最浅薄的大言不惭之徒保险能同最深刻的思想家进行挑战，并且还能招架一番。

To appeal to common sense,when insight and science fail, and no sooner--this is one of the subtle discoveries of modern times, by means of which the most superficial ranter can safely enter the lists with the most thorough thinker, and hold his own. ranter (说大话)

不过，人们只要稍微做一点考察研究，就不会去找这个窍门。而且，认真看起来，向良知求救就是请求群盲来判断，群盲的捧场是哲学家为之脸红，而走江湖的假药骗子却感到光荣而自以为了不起的事情。

But as long as a particle of insight remains, no one would think of having recourse 依靠to this subterfuge.遁词 For what is it but an appeal to the opinion of the multitude, of whose applause the philosopher is ashamed, while the popular charlatan骗子glories and confides in it?

我想，休谟也完全可以和毕提一样要求良知的；但是除此而外他还要求一种批判的理性（毕提肯定没有这一点），这种批判的理性控制良知，使良知不去进行思辨，或者当问题只在于思辨时，限制它去做任何决定，因为它对它自己的论据是不能自圆其说的。

I should think that Hume might fairly have laid as much claim to common sense as Beattie, and in addition to a critical reason (such as the latter did not possess), which keeps common sense in check and prevents it from speculating, or, if speculations are under discussion restrains the desire to decide because it cannot satisfy itself concerning its own arguments. / speculations思考; 投机买卖( speculation的名词复数 );推断./ under discussion 正在讨论。

只有在这个条件之下它才不失其为良知。凿子和槌子可以在木工中使用；对于铜刻，这就要用腐刻针。良知和思辨理智一样，二者都各有其用；前者用于在经验里边马上要使用的判断上，后者用于凡是要一般地、纯粹用概念来进行判断的地方，比如在形而上学里。在形而上学里，良知（常当做反义词使用）是决不能去做判断的。

By this means alone can common sense 常识remain sound. Chisels and hammers may suffice to work a piece of wood, but for steel-engraving we require an engraver's needle. Thus common sense and speculative understanding are each useful in their own way, the former in judgments which apply immediately to experience, the latter when we judge universally from mere concepts, as in metaphysics, where sound common sense, so called in spite of the inapplicability 不适用适宜of the word, has no right to judge at all.

　①里德（ThomasReid,1710-1796）、奥斯瓦尔德（James Osward, ?-1793）、毕提（James Beatie,1735-1803）都是英国苏格兰学派哲学家。这个学派的特点是推崇“良知”（即正常人的正确判断能力），反对休谟的观念说。普里斯特列（Joseph Priestley,1733-1804）是英国哲学家兼科学家，氧的发现者，他和休谟实际上都是继承英国唯物主义者培根和霍布斯的经验论的路线；不过，休谟从经验论向主观唯心主义方向发展，而普里斯特列从经验论向唯物主义方向发展，这是他反对休谟的原因。——译者

我坦率地承认，就是休谟的提示在多年以前首先打破了我教条主义的迷梦，并且在我对思辨哲学的研究上给我指出来一个完全不同的方向。

I openly confess, the suggestion of David Hume was the very thing, which many years ago first interrupted my dogmatic slumber, and gave my investigations in the field of speculative philosophy quite a new direction.