客观主义哲学认识论导论中译本系列（之四）

4.Concepts of Consciousness 4.意识概念 Consciousness is the faculty of awareness—the faculty of perceiving that which exists. 　　　意识是一种觉察能力，是知觉到“存在和什么存在”的能力。 　　　 　　　Awareness is not a passive state, but an active process. On the lower levels of awareness, a complex neurological process is required to enable man to experience a sensation and to integrate sensations into percepts; that process is automatic and non-volitional: man is aware of its results, but not of the process itself. On the higher, conceptual level, the process is psychological, conscious and volitional. In either case, awareness is achieved and maintained by continuous action. 　　　觉察不是一被动的状态，而是一主动的过程。在觉察的较低的一些层次，需要复杂的神经过程，使人能够经验到感觉，并把这些感觉整合为知觉；这个过程是自动的，非意志性的：人们觉察到了这个结果，无法觉察到这个过程本身。在更高的意识层次，即概念层次上，这个过程是心理上的、有意识的和意志性的。无论是两种情况之哪种中，觉察都是通过不断延伸的行为而获得和保持的。 　　　 　　　Directly or indirectly, every phenomenon of consciousness is derived from one's awareness of the external world. Some object, i.e., some content, is involved in every state of awareness. Extrospection is a process of cognition directed outward—a process of apprehending some existent(s) of the external world. Introspection is a process of cognition directed inward—a process of apprehending one's own psychological actions in regard to some existent(s) of the external world, such actions as thinking, feeling, reminiscing, etc. It is only in relation to the external world that the various actions of a consciousness can be experienced, grasped, defined or communicated. Awareness is awareness of something. A content-less state of consciousness is a contradiction in terms. 　　　每一种意识现象都是直接或间接地来自于人们对外在世界的觉察。有的对象，即有的内容，都是包含在每个觉察状态之中的。外察是直接向外的认识过程——就是理解外在世界的某个或某些存在物的过程。内省是直接向内的认识过程——就是理解某人关于外在世界的某个或某些存在物的自我心理行为，诸如思考、情感、回忆等行为。各种意识行为只有在与外在世界的关系中才能被经历到，得到掌握、确定或交流。觉察总是对某物的觉察。缺少内容的意识状态在术语上就是一个矛盾。 　　　 　　　Two fundamental attributes are involved in every state, aspect or function of man's consciousness: content and action—the content of awareness, and the action of consciousness in regard to that content. 　　　人的意识的毎个状态、方面或功能中都包含两个基本属性；内容和行为——觉察的内容和关于这个内容的意识行为。 　　　 　　　These two attributes are the fundamental Conceptual Common Denominator of all concepts pertaining to consciousness. 　　　这两个属性是一切关于意识之概念的基本概念公分母。 　　　 　　　On the perceptual level of awareness, a child merely experiences and performs various psychological processes; his full conceptual development requires that he learn to conceptualize them (after he has reached a certain stage in his extrospective conceptual development). 　　　在觉察的知觉水平上，一个孩子仅仅是经历和完成了各种心理过程；他的整个概念发展需要他学会把它们加以概念化(这是在他达到了他的外察概念发展的一定阶段之后)。 　　　 　　　To form concepts of consciousness, one must isolate the action from the content of a given state of consciousness, by a process of abstraction. Just as, extrospectively, man can abstract attributes from entities—so, introspectively, he can abstract the actions of his consciousness from its contents, and observe the differences among these various actions. 　　　要形成意识概念，人们就必须采用抽象的过程，把这个行为与给定的意识状态之内容分离开来。正如人们可以外察地把属性从实体中抽象出来，他也可以内省地把他的意识行为从意识内容中抽象出来，看到各种行为之间的差别。 　　　 　　　For instance (on the adult level), when a man sees a woman walking down the street, the action of his consciousness is perception; when he notes that she is beautiful, the action of his consciousness is evaluation; when he experiences an inner state of pleasure and approval, of admiration, the action of his consciousness is emotion; when he stops to watch her and draws conclusions, from the evidence, about her character, age, social position, etc., the action of his consciousness is thought; when, later, he recalls the incident, the action of his consciousness is reminiscence; when he projects that her appearance would be improved if her hair were blond rather than brown, and her dress were blue rather than red, the action of his consciousness is imagination. 　　　 譬如(在成人的水平上)，当一个男人看到一个女人沿街道行走，他的意识行为就是知觉；当他注意到她很漂亮，他的意识行为就是评价；当他体验到内在的愉快、赞许和仰慕时，他的意识行为就是感情；当他停下来望着她，并根据有关证据对她的个性、年龄、社会地位等等下结论时，他的意识行为就是思想；后来，当他回想起这个偶然事件，他的意识行为就是回忆；当他设想她的外表可以变得更好些，她的头发应当是金黄色的而是不是棕色的，地的外套应当是蓝色的而不是红色的，他的意识行为就是想象。 　　　 　　　He can also observe the similarities among the actions of his consciousness on various occasions, by observing the fact that these same actions—in different sequences, combinations and degrees—are, have been or can be applicable to other objects: to a man, a dog, an automobile, or the entire street; to the reading of a book, the learning of a new skill, the choice of a job, or to any object within the scope of his awareness. 　　　他也可以观察到在各种不同的场合他的意识行为的相似性，只要他观察到了同样的行为（即使次序、组合和程度有不同）正被、已被或能被应用于别的对象----应用于一个人、一条狗、一辆汽车、整条街道，读一本书、学一种新技能、选择工作或任何他能觉察到的对象----上这个事实。 　　　 　　　Such is the pattern of the process by which (in slower, gradual steps) man learns to form concepts of consciousness. 　　　这就是人们学会形成意识概念的过程模式(在较低的渐进水平上)。 　　　 　　　In the realm of introspection, the concretes, the units which are integrated into a single concept, are the specific instances of a given psychological process. The measurable attributes of a psychological process are its object or content and its intensity. 　　　在内省的领域，具体物即被整合为一个单一概念的整体，就是一定心理过程的具体实例。一个心理过程的可测属性就是其对象或内容和其强度。 　　　 　　　The content is some aspect of the external world (or is derived from some aspect of the external world) and is measurable by the various methods of measurement applicable to the external world. The intensity of a psychological process is the automatically summed up result of many factors: of its scope, its clarity, its cognitive and motivational context, the degree of mental energy or effort required, etc. 　　　这个内容是外在世界的某些方面(或者是派生于外在世界的某些方面)，是可以用适用外在世界的各种測量方法加以测量的。一个心理过程的强度是许多因素自动累加的结果：包括了这个过程的范围、清晰度、认识背景和动机背景，所需要的心理能量或努力的程度等等。 　　　 　　　There is no exact method of measuring the intensity of all psychological processes, but—as in the case of forming concepts of colors—conceptualization does not require the knowledge of exact measurements. Degrees of intensity can be and are measured approximately, on a comparative scale. For instance, the intensity of the emotion of joy in response to certain facts varies according to the importance of these facts in one's hierarchy of values; it varies in such cases as buying a new suit, or getting a raise in pay, or marrying the person one loves. The intensity of a process of thought and of the intellectual effort required varies according to the scope of its content; it varies when one grasps the concept “table” or the concept “justice,” when one grasps that 2 + 2 = 4 or that e = mc2. 　　　不存在测量所有心理过程深度的严格方法，但(如同在形成颜色概念的情况中)概念化并不需要精确测量的知识。强度的大小可以在比较级上大致地加以測量。譬如，对某些事实的偷快情绪的强度根据这些事实在人们的价值层次中的重要性而有所不同；这种不同犹如买了一套西装，或加了薪水，或与心爱的人结婚。思想和理性活动过程的强度也要根据其内容的范围而有所不同；犹如人们掌握了一个概念“桌子”或“正义”，掌握了 2+2=4或e=mc2，它不同。 　　　 　　　The formation of introspective concepts follows the same principles as the formation of extrospective concepts. A concept pertaining to consciousness is a mental integration of two or more instances of a psychological process possessing the same distinguishing characteristics, with the particular contents and the measurements of the action's intensity omitted—on the principle that these omitted measurements must exist in some quantity, but may exist in any quantity (i.e., a given psychological process must possess some content and some degree of intensity, but may possess any content or degree of the appropriate category). 　　　内省概念的形成与外察概念的形成遵循着相同的原则。进入意识的概念是对拥有相同明显特征的心理过程的一个或更多实例的心理整合，带有被省略的行为之强度的特定内容和测量----根据的原则是，这些被省略的测量一定存在于某个数量中，但可能存在于任何数量中(就是说，给定的心理过程一定拥有某个内容和某种强度的大小，但可能拥有任何内容或恰当范畴内的任何大小)。 　　　 　　　For instance, the concept “thought” is formed by retaining the distinguishing characteristics of the psychological action (a purposefully directed process of cognition) and by omitting the particular contents as well as the degree of the intellectual effort's intensity. The concept “emotion” is formed by retaining the distinguishing characteristics of the psychological action (an automatic response proceeding from an evaluation of an existent) and by omitting the particular contents (the existents) as well as the degree of emotional intensity. 　　　譬如，概念“思想”的形成是通过保留了(有意指向认识过程的)心理行为的明显特征，而省略了它的特定内容以及智识努力强度的具体大小。概念“情感”的形成是通过保留了(对评价所做的自动反应的)心理行为的明显特征，而省略了(这个的)特定内容以及情感强度的具体大小。 　　　 　　　Now observe that I have mentioned the terms scope and hierarchy in connection with the intensity of psychological processes. These are terms that belong to the category of measurements—and they indicate more precise methods of measuring some psychological phenomena. 　　　现在可以看到，我在关于心理过程的强度中提到了范围和等级这些词。这些词是属于测量范畴的，它们表明了更为精确地測量某些心理现象的方法。 　　　 　　　In regard to the concepts pertaining to cognition (“thought,” “observation,” “reasoning,” “learning,” etc.), the scope of the content provides a method of measurement. The scope is gauged by two interrelated aspects: by the scope of the factual material involved in a given cognitive process, and by the length of the conceptual chain required to deal with that material. Since concepts have a hierarchical structure, i.e., since the higher, more complex abstractions are derived from the simpler, basic ones (starting with the concepts of perceptually given concretes), the distance from the perceptual level of the concepts used in a given cognitive process indicates the scope of that process. (The level of abstraction with which a man is able to deal indicates how much he had to know in order to reach that level. I am not speaking here of men who mouth memorized floating abstractions, but only of those who actually grasp all the steps involved.) 　　　至于与认识有关的概念(“思想”、“观察”、“推理”、“学习”等)，内容的范 围就提供了測量的方法。这个范围是由两个相关的方面测量的：即由一给定的认识过程中所涉及的事实材料之范围，以及处理这些材料所需要的概念链条的长度。由于概念具有等级结构，就是说，更高级复杂的概念派生于简单基础的概念(起点是以知觉上賦予具体物的概念)，那么在一定的认识过程中使用的概念与知觉层次的距离，就表明了这个过程的范围。(一个人所能处理的抽象物的层级，就表明了为了达到了这个水准，他必须知道的多少。我这里不是在说靠嘴来记住概念空壳的人，而是指实际上把握了所有步骤的人。) 　　　In regard to the concepts pertaining to evaluation (“value,” “emotion,” “feeling,” “desire,” etc.), the hierarchy involved is of a different kind and requires an entirely different type of measurement. It is a type applicable only to the psychological process of evaluation, and may be designated as “teleological measurement. ” 　　　至于与评价有关的概念(“价值”、“情绪”、“情感”、“愿望”等等)，这里涉 及的等级是一种完全不同的等级，需要一种完全不同的測量。这种测量只能用于评价的心理过程，可以把这称作“目的论的测量”(teleological measurement). 　　　 　　　Measurement is the identification of a relationship—a quantitative relationship established by means of a standard that serves as a unit. Teleological measurement deals, not with cardinal, but with ordinal numbers—and the standard serves to establish a graded relationship of means to end. 　　　測量是对关系的确认，即由作为一个整体的标准所确立的数量关系。目的论的測量不是关于基数，而是关于序数，这个标准是用来确立把手段用于目的的升级关系。 　　　 　　　For instance, a moral code is a system of teleological measurement which grades the choices and actions open to man, according to the degree to which they achieve or frustrate the code's standard of value. The standard is the end, to which man's actions are the means. 　　　譬如，一个道德准则就是目的论测量的系统，这个系统把选择和行为划分为等级开放给人们，根据这些等级人们去达成或阻止这价值准则标准。(漏译：价值标准是目的，而为此目的的人的行动是手段。) 　　　 　　　A moral code is a set of abstract principles; to practice it, an individual must translate it into the appropriate concretes —he must choose the particular goals and values which he is to pursue. This requires that he define his particular hierarchy of values, in the order of their importance, and that he act accordingly. Thus all his actions have to be guided by a process of teleological measurement. (The degree of uncertainty and contradictions in a man's hierarchy of values is the degree to which he will be unable to perform such measurements and will fail in his attempts at value calculations or at purposeful action.) 　　　一个道德准则是一套抽象的原则；一个人要实践它，就必须把它转换成恰当的具体物------他必须选择他要追求的具体目标和价值。这就要求他确定他的具体价值等级，确定它们的重要性之等级，然后他根据等级来行动。因此，他的所有行为不得不受到一个目的论测量过程的引导。(人们的价值等级中的不确定性和矛盾的程度，就是他无法完成这个測量的程度，也是他没有实现自己的价值估算或有目的的行为的程度。) 　　　 　　　Teleological measurement has to be performed in and against an enormous context: it consists of establishing the relationship of a given choice to all the other possible choices and to one's hierarchy of values. 　　　目的论测量一定是在相当大的背景中才能实现的：这需要确立某个选择与其他所有可能的选择和人们的价值等级之间的关系。 　　　 　　　The simplest example of this process, which all men practice (with various degrees of precision and success), may be seen in the realm of material values—in the (implicit) principles that guide a man's spending of money. On any level of income, a man's money is a limited quantity; in spending it, he weighs the value of his purchase against the value of every other purchase open to him for the same amount of money, he weighs it against the hierarchy of all his other goals, desires and needs, then makes the purchase or not accordingly. 　　　这个过程的一个的简单的例子是所有的人都经历过的(只是精确性和成功率不同)，这就是在物质价值领域中的例子，即指导人们花钱的(隐含的)原则。根据收入水平的不同，人们的钱在数量上总是有限的；而在花钱时，他要把他所买的东西，同所有其他可用同样的价钱买到的东西进行权衡；同他所有其他目标、欲望和需要的等级进行权衡，然后做出买或不买的决定。 　　　 　　　The same kind of measurement guides man's actions in the wider realm of moral or spiritual values. (By “spiritual” I mean “pertaining to consciousness”. I say “wider” because it is man's hierarchy of values in this realm that determines his hierarchy of values in the material or economic realm.) But the currency or medium of exchange is different. In the spiritual realm, the currency—which exists in limited quantity and must be teleologically measured in the pursuit of any value—is time, i.e., one's life. 　　　同样类型的測量也指导着人们在更广泛的道德领域或精神价值领域中的行为。 (我用“精神”是指“与意识有关的”。我说“更广泛的”，是因为人们正是在精神领域内的价值等级，确定了他在物质的或经济的领域中的价值等级。)但交换的货币或媒介是不同的。在精神领域，(存在于有限数量中并必定是在追求价值的过程中根据目的论来测量的)货币是时间，就是说，是人的生命。 　　　 　　　Since a value is that which one acts to gain and/or keep, and the amount of possible action is limited by the duration of one's lifespan, it is a part of one's life that one invests in everything one values. The years, months, days or hours of thought, of interest, of action devoted to a value are the currency with which one pays for the enjoyment one receives from it. 　　　由于价值就在于人收获或保持的行动的东西，而一些可能的行动在人们的生命期限中是有限的，因而，投身于自己所珍视的一切，正是人们生命的一部分。献身于有价值思想、利益、行动的每年、每月、每天、每小时，就是人们为了从中获取快乐所付出的货币。 　　　 　　　Now let us answer the question: “Can you measure love?” 　　　现在让我们来回答这个问题：“你能测量爱吗?” 　　　 　　　The concept “love” is formed by isolating two or more instances of the appropriate psychological process, then retaining its distinguishing characteristics (an emotion proceeding from the evaluation of an existent as a positive value and as a source of pleasure) and omitting the object and the measurements of the process's intensity. 　　　“爱”这个概念的形成是分离了两个或更多的恰当心理过程的实例，然后保留了它的明显特征(这是一种来自对具有积极价值和快乐来源的的评价的情绪)，省略了对象以及这个过程强度的测量。 　　　 　　　The object may be a thing, an event, an activity, a condition or a person. The intensity varies according to one's evaluation of the object, as, for instance, in such cases as one's love for ice cream, or for parties, or for reading, or for freedom, or for the person one marries. The concept “love” subsumes a vast range of values and, consequently, of intensity: it extends from the lower levels (designated by the sub-category “liking”) to the higher level (designated by the sub-category “affection”, which is applicable only in regard to persons) to the highest level, which includes romantic love. 　　　这个对象可以是一个东西、一个事件、一个活动、一个条件，或是一个人。 这强度是根据人们对这个对象的评价而有所不同的，譬如，人们喜爱冰激凌，喜爱舞会，喜爱阅读，喜爱自由，或喜爱自己的婚姻伴侶。“爱”这个概念包含了巨大范围的价值，结果有着不同的强度：它可以从最低程度的“爱”(由“喜欢”这个子范畴来指称)到较高层次的“爱”(由“感情”这个子范畴来指称，这只能用于人)，直到最高的层次，包括浪漫的爱情。 　　　 　　　If one wants to measure the intensity of a particular instance of love, one does so by reference to the hierarchy of values of the person experiencing it. A man may love a woman, yet may rate the neurotic satisfactions of sexual promiscuity higher than her value to him. Another man may love a woman, but may give her up, rating his fear of the disapproval of others (of his family, his friends or any random strangers) higher than her value. Still another man may risk his life to save the woman he loves, because all his other values would lose meaning without her. The emotions in these examples are not emotions of the same intensity or dimension. Do not let a James Taggart type of mystic tell you that love is immeasurable. 　　　如果有人想要测量某个爱之特定的实例的强度，他就只能借助于体验到这个爱的人的价值等级。一个男人爱一个女人，但却可能是把神经质般对性乱交的满足评价得高于她对自己的价值。另一个男人爱一个女人，但却可以放弃了她，这可能是因为他担心他人(他的家庭、朋友或随便什么陌生人)的反对，而不是考虑她的价值。第三个男人也可能会冒生命危险去解救他所爱的女人，因为没有她，他的其他一切价值就会失去意义。这些例子中的情绪在强度或側重上都是不同的。不要让詹姆士•塔格特式的神秘主义告诉你说爱是无法测量的。 　　　 　　　Certain categories of concepts of consciousness require special consideration. These are concepts pertaining to the products of psychological processes, such as “knowledge,” “science,” “idea,” etc. 　　　意识概念的某些范畴需要考虑到社会的因素。这样一些概念就是关于心理过程产物的概念，诸如“知识”、“科学”、“观念”等等。 　　　 　　　These concepts are formed by retaining their distinguishing characteristics and omitting their content. For instance, the concept “knowledge” is formed by retaining its distinguishing characteristics (a mental grasp of a fact(s) of reality, reached either by perceptual observation or by a process of reason based on perceptual observation) and omitting the particular fact(s) involved. 　　　这些概念的形成是保留了它们的明显特征，省略了它们的内容。譬如，“知识”这个概念的形成是保留了它的明显特征(对实在事实的心理掌握，这或者是通过知觉观察或者是通过基于知觉观察的推理过程而达到的)，省略了所谈的特定事实。 　　　 　　　The intensity of the psychological processes which led to the products is irrelevant here, but the nature of these processes is included in the distinguishing characteristics of the concepts, and serves to differentiate the various concepts of this kind. 　　　带来这个产物的心理过程的强度在这里并不重要，但这些过程的性质则包含在这些概念的明显特征之中，用于区分各式各样的此类概念。 　　　 　　　It is important to note that these concepts are not the equivalent of their existential content—and that they belong to the category of epistemological concepts, with their metaphysical component regarded as their content. For instance, the concept “the science of physics” is not the same thing as the physical phenomena which are the content of the science. The phenomena exist independent of man's knowledge ; the science is an organized body of knowledge about these phenomena, acquired by and communicable to a human consciousness. The phenomena would continue to exist, even if no human consciousness remained in existence; the science would not. 　　　重要的是要注意到，这些概念并不等同于它们的存在内容，它们属于认识论概念的范畴，而在内容方面则带有形而上学的成分。譬如，“物理科学”概念 与作为科学内容的物理现象不是一个东西。现象是独立于人们的知识而存在的；科学是关于这些现象的组织起来的知识体，由人的意识而获得，在人的意识间传播。现象可以继续存在，即使不再有人的意识活动存在；科学却不会继续存在。 　　　 　　　A special sub-category of concepts pertaining to the products of consciousness, is reserved for concepts of method. Concepts of method designate systematic courses of action devised by men for the purpose of achieving certain goals. The course of action may be purely psychological (such as a method of using one's consciousness) or it may involve a combination of psychological and physical actions (such as a method of drilling for oil), according to the goal to be achieved. 　　　一个属于意识产物的概念的特别的次范畴，被保留在了方法的概念中。方法概念是人们为了达到某些目标而设计出来的系统的行为途径。这种行为途径可以完全是心理上的(譬如利用某人意识的方法)，或者是包含了心理和物理行为的结合 (譬如采油的方法)，这完全根据所要达到的目的。 　　　 　　　Concepts of method are formed by retaining the distinguishing characteristics of the purposive course of action and of its goal, while omitting the particular measurements of both. 　　　方法概念的形成是保留了具有目的性行为途径及其目标的明显特征，而省略了关于途径和目标的特定測量。 　　　 　　　For instance, the fundamental concept of method, the one on which all the others depend, is logic. The distinguishing characteristic of logic (the art of non-contradictory identification) indicates the nature of the actions (actions of consciousness required to achieve a correct identification) and their goal (knowledge)—white omitting the length, complexity or specific steps of the process of logical inference, as well as the nature of the particular cognitive problem involved in any given instance of using logic. 　　　譬如，最根本的方法概念就是逻辑，这是其他一切方法所依赖的概念。(无矛盾之确认的技艺)逻辑的明显特征，就表明了行为(为得到正确的确认所需要的意识行为)及其目标(知识)的性质，而省略了逻辑推理过程的长度、复杂性或特定步驟，以及在任何使用逻辑的给定实例中所涉及的特定的认识问题的性质。 　　　 　　　Concepts of method represent a large part of man's conceptual equipment. Epistemology is a science devoted to the discovery of the proper methods of acquiring and validating knowledge. Ethics is a science devoted to the discovery of the proper methods of living one's life. Medicine is a science devoted to the discovery of the proper methods of curing disease. All the applied sciences (i.e., technology) are sciences devoted to the discovery of methods. 　　　方法概念代表了人的概念装备之很大一部分。认识论是致力于发现获得和验证知识的恰当方法的科学。伦理学是致力于发现度过一生的恰当方法的科学。（问题不小？）医学是致力于发现治疗疾病的恰当方法的科学。所有的应用科学(即技术)都是致力于发现方法的科学。 　　　 　　　The concepts of method are the link to the vast and complex category of concepts that represent integrations of existential concepts with concepts of consciousness, a category that includes most of the concepts pertaining to man's actions. Concepts of this category have no direct referents on the perceptual level of awareness (though they include perceptual components) and can neither be formed nor grasped without a long antecedent chain of concepts. 　　　方法概念与这样一个庞大复杂的概念范踌相联系，这些概念范畴代表把存在性概念与意识概念的整合，这是一个包含了大多数属于人的行为之概念的范畴。这个范畴的概念并不存在在觉察的知觉水平上的直接指称物(虽然它们包括了知觉成分)，如果没有长长的先行概念链，就无法形成也无法掌握这些概念。 　　　 　　　For instance, the concept “marriage” denotes a certain moral-legal relationship between a man and a woman, which entails a certain pattern of behavior, based on a mutual agreement and sanctioned by law. The concept “marriage” cannot be formed or grasped merely by observing the behavior of a couple: it requires the integration of their actions with a number of concepts of consciousness, such as “contractual agreement,” “morality” and “law.” 　　　譬如，概念“婚姻”表示一个男人和一个女人之间的道德法律关系，它蕴含着基于彼此同意和由法律达成认可的某种行为模式。“婚姻”概念是无法仅仅通过观察到一对男女的行为就可以形成或把握的：这需要把他们的行为与一些意识概念整合，诸如“和约协议”、“道德”和“法律”。 　　　 　　　The concept “property” denotes the relationship of a man to an object (or an idea): his right to use it and to dispose of it—and involves a long chain of moral-legal concepts, including the procedure by which the object was acquired. The mere observation of a man in the act of using an object will not convey the concept “property”. 　　　“财产”概念指的是一个人和一个对象(或一个观念)之间的关系：他使用和处理它的权利，这涉及很长的道德法律概念链，包括获得这个对象的程序。简单地观察某人使用一个对象的行为，不会带来“财产”概念。 　　　 　　　Composite concepts of this kind are formed by isolating the appropriate existents, relationships and actions, then retaining their distinguishing characteristics and omitting the type of measurements appropriate to the various categories of concepts involved. 　　　这种混合性概念的形成是通过分离出这些恰当的存在物、关系和行为，然后保留它们的明显特征，省略适合于这些各种有关概念范畴的测量方式。 　　　 　　　Now a word about grammar. Grammar is a science dealing with the formulation of the proper methods of verbal expression and communication, i.e., the methods of organizing words (concepts) into sentences. Grammar pertains to the actions of consciousness, and involves a number of special concepts—such as conjunctions, which are concepts denoting relationships among thoughts (“and,” “but,” “or,” etc.). These concepts are formed by retaining the distinguishing characteristics of the relationship and omitting the particular thoughts involved. The purpose of conjunctions is verbal economy: they serve to integrate and/or condense the content of certain thoughts. 　　　现在要对语法说一句。语法是处理关于构成词语表达和交流的恰当方法之系统阐述的科学，就是说，它是组织词语(概念)成为句子的方法。语法属于意识行为，涉及一些专门的概念，诸如连接词，这是指称思想关系的概念(“和”、“但是”、“或者”等等)。这些概念的形成保留了关系的明显特征，省略了所谈到的特定思想。连接词的目的是为了词语节省：它们的作用是把某些思想内容整合起来或浓缩在一起。 　　　 　　　For instance, the word “and” serves to integrate a number of facts into one thought. If one says: “Smith, Jones and Brown are walking,” the “and” indicates that the observation “are walking” applies to the three individuals named. Is there an object in reality corresponding to the word “and”? No. Is there a fact in reality corresponding to the word “and”? Yes. The fact is that three men are walking—and that the word “and” integrates into one thought a fact which otherwise would have to be expressed by: “Smith is walking. Jones is walking. Brown is walking.” 　　　譬如，词语“和”的作用是把一些事实整合为一个思想。如果有人说: “斯密斯、琼司和布朋正在敢步”，这个“和”就表示，“正在散步”这个现象适用于这里提到的三个人。现实中存在与“和”这个词对应的对象吗？不。实在中存在与“和”这个词语对应的事实吗？是的。这个事实就是，这三个人正在散步，而“和”这个词则把这个事实整合为一个思想，否则这个事实就会表达为：“斯密斯正在散步。琼司正在散步。布朗正在散步。” 　　　 　　　The word “but” serves to indicate an exception to or a contradiction of the possible implications of a given thought. 　　　词语“但是”的作用表明了对某个给定思想的可能意义的一种例外或矛盾情况。 　　　 　　　If one says: “She is beautiful, but dumb,” the “but” serves to condense the following thoughts: “This girl is beautiful. Beauty is a positive attribute, a value. Before you conclude that this girl is valuable, you must consider also her negative attribute: she is dumb.” If one says: “I work every day, but not on Sunday,” the “but” indicates an exception and condenses the following: “I work on Monday. I work on Tuesday. (And so on, four more times.) My activity on Sunday is different: I do not work on Sunday.” 　　　如果有人说，“她很美，但是很蠢”，这里的“但是”就用来压缩了以下的思 想，“这个女孩很美。美丽是一种正面特性，一种价值。在你得出这个女孩是有价值的这个结论之前，你还必须考虑到她的反面的特性：她很愚蠢。”如果有人说“我每天工作，但是星期天不工作”，这里的“但是”表明了一种例外，是压缩了以下的思想，“我星期一工作。我星期二工作。(等等，这样重复四遍。)我在星期天的活动是不同的：我在星期天不工作。” 　　　 　　　(These examples are for the benefit of those victims of modern philosophy who are taught by Linguistic Analysis that there is no way to derive conjunctions from experience, i.e., from the facts of reality.) 　　　(这些例子有利于那些现代哲学的受害者，他们从语言分析中得知，没有什么方法可以从经验中，也就是从关于实在的事实中得到连接词。) 　　　 　　　A certain aspect of the epistemological state of today's culture is worth noting at this point. 　　　当今文化认识论状态的某个方面在这一点上值得注意。 　　　 　　　Observe that the attacks on the conceptual level of man's consciousness, i.e., on reason, come from the same ideological quarters as the attacks on measurement. When discussing man's consciousness, particularly his emotions, some persons use the word “measurement” as a pejorative term—as if an attempt to apply it to the phenomena of consciousness were a gross, insulting, “materialistic” impropriety. The question “Can you measure love?” is an example and a symptom of that attitude. 　　　请注意，对概念水平上的人的意识的攻击，也就是对人的理智的攻击，来自于攻击測量的相同的意识形态对手。当讨论到人的意识，特别是人的情绪时，某些人会将“测量”这个词作为贬义词，仿佛试图把它用于意识现象就是一种粗俗无力的、“唯物主义的”不恰当行为。“你能測量爱吗?”这个问題就是这种态度的一个例证和代表。 　　　 　　　As in many other issues, the two allegedly opposite camps are merely two variants growing out of the same basic premises. The old-fashioned mystics proclaim that you cannot measure love in pounds, inches or dollars. They are aided and abetted by the neo-mystics who—punch-drunk with undigested concepts of measurement, proclaiming measurement to be the sole tool of science—proceed to measure knee-jerks, statistical questionnaires, and the learning time of rats, as indices to the human psyche. 　　　正如在许多其他情况中一样，两个据称是对立的阵营其实仅仅是出自相同基本前提的两个不同变形。老派的神秘主义者宣称，你无法用英镑、尺寸或美元去测量爱。他们受到新神秘主义者的帮助和忿恿，这些新神秘主义者被未求甚解的測量概念弄得晕头转向，把这种测量看作是科学的惟一工具，用测量膝跳反射、统计问卷以及老鼠的学习时间，来说明人的心理活动。 　　　 　　　Both camps fail to observe that measurement requires an appropriate standard, and that in the physical sciences—which one camp passionately hates, and the other passionately envies—one does not measure length in pounds, or weight in inches. 　　　这两个阵营都没有看到，测量需要一个恰当的标准，在(一个阵营激烈地反对，而另一个阵营则极端羡慕的)物理科学中，人们并不是用英磅去测量长度，或者是用尺寸去測量重量。 　　　 　　　Measurement is the identification of a relationship in numerical terms—and the complexity of the science of measurement indicates the complexity of the relationships which exist in the universe and which man has barely begun to investigate. They exist, even if the appropriate standards and methods of measurement are not always as easily apparent nor the degree of achievable precision as great as in the case of measuring the basic, perceptually given attributes of matter. If anything were actually “immeasurable,” it would bear no relationship of any kind to the rest of the universe, it would not affect nor be affected by anything else in any manner whatever, it would enact no causes and bear no consequences—in short, it would not exist. 　　　測量是用数词来对关系的确认，測量科学的复杂性表明了存在于宇宙中的关系的复杂性，而人对这种关系的研究几乎才刚刚开始。它们却是存在的，即使恰当的測量标准和方法并非总是显而易见，测量所能达到的精度也比不上测量基本的、直接呈现给知觉的物质属性时的那种精度。如果有某个东西实际上是“不可测量的”，它就与宇宙中的其他东西没有任何关系，它就不会以任何方 式去影响其他东西或是受到其他东西的影响，它就不会带来原因，也不会有任何结果，总之，它就是不存在的。 　　　 　　　The motive of the anti-measurement attitude is obvious: it is the desire to preserve a sanctuary of the indeterminate for the benefit of the irrational—the desire, epistemologically, to escape from the responsibility of cognitive precision and wide-scale integration; and, metaphysically, the desire to escape from the absolutism of existence, of facts, of reality and, above all, of identity. 　　　反对测量态度的动机是很明显的：这就是希望为了非理性的东西(即愿望) 保留一块不确定性的庇护所，在认识论上逃避认识精确性和大规模整合的责任；在形而上学上，这个愿望就是要逃避存在、事实、实在以及同一的绝对性。