Fw: [徵求] 我翻譯的文章，請大家評論(作業)

看板Translation (筆譯/翻譯)作者Nilo (辰)時間13年前 (2012/05/25 18:26)推噓5(5推 0噓 4→)

留言9則, 4人參與討論串1/1

※ [本文轉錄自 Wanted 看板 #1FlruWa_ ] 作者: Nilo (辰) 看板: Wanted 標題: [徵求] 我翻譯的文章，請大家評論(作業) 時間: Fri May 25 18:25:33 2012 教授要求我翻一篇文章，並給大家評論，並在課堂上給呈現...。我翻譯了<純粹理性批判>前面的自序，只有一小段。我拿給我同學看，他們都不太想看，但是如果沒人給我評論，我就沒辦法報告了。我把文章貼在下面，如果願意，就直接推文留言就好= =。 (歡迎負面批評） Human reason, in one sphere of its cognition, is called upon to consider questions, which it cannot decline, as they are presented by its own nature, but which it cannot answer, as they transcend every faculty of the mind. 人有所問，則有所思，此人智之所職也。此職之所以然者，自然也；不能自答其所問，以其所問過於人智也。 It falls into this difficulty without any fault of its own. It begins with principles, which cannot be dispensed with in the field of experience, and the truth and sufficiency of which are, at the same time, insured by experience. 人智之所以如此，非其咎也。人觀萬物之行，歸納於理，理成而智生，先有智而後察萬物者，未之有也。人智既循此而生，凡人思之所及，必難脫於人之所觀。 With these principles it rises, in obedience to the laws of its own nature, to ever higher and more remote conditions. 人智一成，見識即開，而後人之所問，漸入縹緲。 But it quickly discovers that, in this way, its labours must remain ever incomplete, because new questions never cease to present themselves ; and thus it finds itself compelled to have recourse to principles which transcend the region of experience, while they are regarded by common sense without distrust. 然其所問，無窮無盡，舊問未答，新問又生，人智之大成，何時能及？智者迫窘，另闢蹊徑，不求外物，轉思於常理，期以達於大成。 It thus falls into confusion and contradictions, from which it conjectures the presence of latent errors, which, however, it is unable to discover, because the principles it employs, transcending the limits of experience, cannot be tested by that criterion. The arena of these endless contests is called Metaphysic. 常人以常理為道理，智者不以為然，欲破之而後立。智者一開此徑，惑難即生，錯途出於徑旁，而智者亦難以察之。何也？智者脫於外物，不依而闢徑。既脫於外物，亦難以常規度之。人智何以大成？眾家爭論，而其所論，匯為一學，世稱「形上」。 Time was, when she was the queen of all the sciences; and, if we take the will for the deed, she certainly deserves, so far as regards the high importance of her object-matter, this title of honour. Now, it is the fashion of the time to heap contempt and scorn upon her; and the matron mourns, forlorn and forsaken, like Hecuba: 光陰，眾學之后也。其行意相符，自成一格，免於眾家之論。稱其后，不為過矣。然今之學者，自以為是，鄙之笑之，罷黜其格。后既遭奚難。衣衫襤褸，遭世遺忘，執赫氏之詞，慘然唱曰：「前為后兮凌神洲，子女眾兮後無憂，後為奴兮眾人羞，后位高兮何日有？」－奧維德，變形記，詩第十三首。 Modo maxima rerum, Tot generis, natisque potens… Nunc trahor exul, inops. - Ovid, Metamorphoses. xiii At first, her government, under the administration of the dogmatists, was an absolute despotism. But, as the legislative continued to show traces of the ancient barbaric rule, her empire gradually broke up, and intestine wars introduced the reign of anarchy 后初現於學界，其下皆言：后之權柄，至高至上。此言後流行於世，旁人無以置喙，怨言多生，后遂放於野。於是內亂蜂起，百家各執一詞，難與相容。 ; while the skeptics, like nomadic tribes, who hate a permanent habitation and settled mode of living, attacked from time to time those who had organized th emselves into civil communities. 有疑於百家之言者曰：「眾言皆不足取，予亦無詞以取信於人？」時與百家相攻。然其既無詞以陳，亦難以為人所攻。眾責之曰：「蠻橫無理，可任文事乎？」 But their number was, very happily, small; and thus they could not entirely put a stop to the exertions of those who persisted in raising new edifices, although on no settled or uniform plan. 幸以蠻橫者少，難以成勢。眾爭論不懈，雖無定案，亦有功勞。 In recent times the hope dawned upon us of seeing those disputes settled, and the legitimacy of her claims established by a kind of physiology of the human understanding-that of the celebrated Locke. (約翰洛克) 約翰洛克，百家之一也，言：「天下之理，不可脫於外物，可以常規度之」眾唯首是瞻，亂隱然有平。 But it was found that-although it was affirmed that this so-called queen could not refer her descent to any higher source than that of common experience, a circumstance which necessarily brought suspicion on her claims-as this genealogy was incorrect, she persisted in the advancement of her claims to sovereignty. 后之權柄也，何以至高無上？其所以至高無上者，可以常規度之乎？不可以常規度之乎？眾家以洛克所言而定，當曰：「可以常規度之。」言雖如此，眾家無可證之，后遂再居高位。 Thus metaphysics necessarily fell back into the antiquated and rotten constitution of dogmatism, and again became obnoxious to the contempt from which efforts had been made to save it. 后之權柄仍在，其所屬百官猶存，而眾家之論，無可敵之，遂罷而不談，「形上」於是淪為虛無。 At present, as all methods, according to the general persuasion, have been tri ed in vain, there reigns naught but weariness and complete indifferentism- the mother of chaos and night in the scientific world, but at the same time the source of, or at least the prelude to, the re-creation and reinstallation of a science, when it has fallen into confusion, obscurity, and disuse from ill directed effort. 諸賢用罄所學，依然不得其實，於是百家置之不理。學界黯淡，天道難得，學風復歸於前。然此風之不長，亦有何悲？昔后之威儀昭昭，前者有感，決然陳詞，以犯后顏；今后之威儀明明。欺賢迫智，後人亦將有慷慨賦文者。 -- -- ※ 發信站: 批踢踢實業坊(ptt.cc) ◆ From: 114.37.22.236 ※ 發信站: 批踢踢實業坊(ptt.cc) ※ 轉錄者: Nilo (114.37.22.236), 時間: 05/25/2012 18:26:26