chapter eleven

contemporary american philosophers: santayana, james and dewey

introduction

the subtlety of his thought, and the fragrance of his style, are like the perfume that lingers in a room from which the flowers have been taken away

其（桑塔亞納）微妙的思想，芬芳的文風(fēng)仿佛鮮花被帶離房間后空氣中四處彌漫的花香

i, george santayana

i, biographical

those who remember him in the class room will remember him as a sprit solemn, sweet, and withdrawn,....

上過(guò)先生的課程并記得先生的人都知道，他就像一個(gè)嚴(yán)肅，可愛(ài)而內(nèi)斂的精靈，，，，

it was a fresh morning in the life of reason, cloudy but brightening.

出自《 漢書(shū)·外戚傳上·孝武李夫人》：“ 北方有佳人，絕世而獨(dú)立，一顧傾人城，再顧傾人國(guó)。

2，scepticism and animal faith 懷疑主義與動(dòng)物信仰

santayana is modest enough to believe that other systems than his own are possible

桑塔亞納是謙虛的（這不像一位哲學(xué)家所為），他認(rèn)為除了自己的哲學(xué)體系之外，其他體系也并非無(wú)法成立

he knows that the great snare of thought is the uncritical acceptance of traditional assumptions

他認(rèn)為人類(lèi)思想 有一大陷阱，那便是不經(jīng)批判便認(rèn)可傳統(tǒng)的假設(shè)。

idealism is correct, but of no great consequence

唯心主義沒(méi)有錯(cuò)，但其影響并不大

like the labor leaders who for a time wear silk breeches at the king's court

哲學(xué)依然穿著認(rèn)識(shí)論的外衣作揖打躬，好像勞工領(lǐng)袖到了皇宮而一時(shí)穿上絲綢錦緞那樣

3 reason in science ?科學(xué)中的理性

it is nature become conscious in us, illuminating its own path and goal

the life of reason is a name for all practical thought and action justified by its fruits in consciousness

brute or a maniac. the rational animal is generated by the union of these two monsters

he is constituted by ideas which have ceased to be visionary and actions which have ceased to be vain

reason is man's imitation of divinity

the life of reason based itself frankly on science, because science contains all trustworthy knowledge

he proposed no new philosophy, but only an application of old philosophies to our present life

因曰：“我亦無(wú)他，惟手熟爾。” 康肅笑而遣之。 日日操練基本功，堅(jiān)持不懈必有所成。無(wú)他，唯手熟爾！！

everything ideal has a natural basis, and everything natural an ideal development

he will not permit himself the luxury of pantheism

because the soul is akin to the eternal and ideal

to have perceived it as it moved

君子不自欺

in the inmost recesses of the soul

靈魂深處

the value of thought is ideal, not causal

consciousness is an organ of judgment as well as a vehicle of delight

4 reason in religion

faith ? ? i do believe her though i know she lies

fear ? ? ?it was fear which first made the gods

imagination ? ?religion is human experience interpreted by human imagination

the fact of having been born is a bad augury for immortality

the eternal has absorbed him while he lived, and when he is dead his influence brings others to the same absorption,making them , through that ideal identity with the best in him, reincarnations and perennial seats of all in him which he could rationally hope to rescue from destruction

5 reason in society

laplace is reported to have said on his deathbed that science was mere trifling, and that nothing was real but love

a hostile fist shaken in the face of a supposedly inferior world

耀武揚(yáng)威

things are in the saddle and ride mankind

good is not liberty, but wisdom, and contentment with one's natural restrictions.

every soul is torn with climbing, and no one knows content

the only equality subsisting would be equality of opportunity

6 comment

melancholy

there? is tragedy in perfection, because the universe in which perfection arises in itself imperfect

he stands aloof and superior, and therefore alone

what is the part of wisdom? he asks;and answers- to dream with one eye open? to be detached from the world without being hostile to it ,to welcome fugitive beauties and pity fugitive sufferings, without forgetting for a moment how fugitive they are

II william james

i PERSONAL

in william james the voice and the speech and the very turn of phrase are american

for in james psychology still drips from the foetal membranes of its mother, metaphysics

metaphysics is merely an effort to think things out clearly

he defined philosophy, in his simple and pellucid manner, as 'only thinking about things in the most comprehensive possible way'

2 PRAGMATISM

it is these transitive elements in the flow of thought that constitute the thread of our metal life, and give us some measure of the continuity of things

consciousness is not an entity, not a thing, but a flux and system of relations

the soul is merely the sum of our mental life,

truth is the cash value of? an idea

the true is the name of whatever proves itself to be good in the way of belief

3, PLURALISM

the human intellect repeatedly proposes them because of their logical simplicity and symmetry, but life ignores and overflows them, and passes on

a philosophy whose principle is so incommensurate with our most intimate powers as to deny them all relevancy in universal affairs, as to annihilate their motives at one blow, will be even more unpopular than pessimism....

men accept or reject philosophies, then, according to their temperaments, not according to objective truth ; they do not ask, is this logical ? - they ask, what will the actual practice of this philosophy mean for our lives and our interests? arguments for and against may serve to illuminate, but they never prove

人們接受排斥某種哲學(xué)，根據(jù)的是自己的需求和氣質(zhì)，而不是客觀真理。他們不會(huì)問(wèn)“這合乎邏輯嗎？”他們會(huì)問(wèn)：“如果 我們將一種哲學(xué)付諸實(shí)踐，那么這種實(shí)踐對(duì)我們的生活和興趣意味著什么？”

the value of a multiverse , as compared with a universe, lies in this, that where there are cross currents and warring forces our own strength and will may count and help decide the issue; it is a world where nothing is irrevocably settled, and all action matters

nevertheless he did not think of philosophy as a meditation on death, no problems had value for him unless they could guide and stimulate our terrestrial career. is was with the excellencies, not he duration,of our natures, that he occupied himself

4. COMMENT

lust for movement

philosophy for philistines

方便法門(mén)

personal utility is merely personal utility

utter nonsense learnedly ?睜眼說(shuō)瞎話(huà)

there is no conclude in regard to it ? there are no fortunes to be told and there is no advice to be given. farewell

III, john dewey

i EDUCATION

約翰杜威是馮友蘭的老師，也是胡適的老師。胡適送給大學(xué)生的三個(gè)錦囊

“總得時(shí)時(shí)尋一個(gè)兩個(gè)值得研究的問(wèn)題”
“總得多發(fā)展一點(diǎn)非職業(yè)的興趣”“你得有一點(diǎn)信心”

in education, the science should not be book learning, but should come to the pupil from the actual practice of useful occupations

學(xué)生不應(yīng)該只通過(guò)書(shū)本學(xué)習(xí)科學(xué)， 而應(yīng)選擇有用的職業(yè)，通過(guò)參加實(shí)踐活動(dòng)來(lái)接觸科學(xué)。

education must be re-conceived, not as merely a preparation for maturity , (whence our absurd idea that it should stop after adolescence) , but as a continuous growth of the mind and a continuous illumination of life

教育者應(yīng)該對(duì)教育進(jìn)行重新規(guī)劃，教育不僅僅是成年的準(zhǔn)備（人在成年后應(yīng)停止接受教育，這種荒謬的觀點(diǎn)便來(lái)源于此），它還意味著心靈不斷成長(zhǎng)，對(duì)人生的認(rèn)識(shí)不斷加深

real education comes after we leave school , and there is no reason why it should stop before our death

真正的教育自我們離開(kāi)校門(mén)的那一刻才剛剛開(kāi)始，我們沒(méi)有理由在生命走到盡頭之前就停止接受教育

2, INSTRUMENTALISM

this does not mean that mind is reduced to matter but only that mind and life are to be understood not in theological but in biological terms, as an organ or an organism in an environment

進(jìn)入現(xiàn)你， 并不意味著慷 要被簡(jiǎn)化為物質(zhì)，而是說(shuō)， 人類(lèi)不再?gòu)纳駥W(xué)的角度， 而是從生物學(xué)的角度，對(duì)心靈和生命進(jìn)行解讀，并將心靈和生命看作存在于自然環(huán)境中的器官和有機(jī)體

thought is an instrument of re adaptation; it is an organ as much as limbs and teeth

思想幫人反復(fù)適應(yīng)環(huán)境，同人的四肢和牙齒一樣，也是一種器官。

complete adaptation to environment means death 對(duì)環(huán)境的完全適應(yīng)意味著死亡

reasoning, we perceive, begins not with premises, but with difficulties

推理不是從前提開(kāi)始，而是從問(wèn)題開(kāi)始

there is nothing impossible but thinking makes it so 沒(méi)有想不到，只有做不到

3 SCIENCE AND POLITICS

what Dewey saw and reverenced as the finest of all things, was growth

杜威把發(fā)展奉為人間最高美德；

not perfection as a final goal, but the ever enduring process of perfecting, maturing , refining, is the aim in living....the bad man is the man who, no matter how good he has been, is beginning to deteriorate, to grow less good. the good man is the man who, no matter how morally unworthy he has been , is moving to become better. such a conception makes one severe in judging himself and humane in judging others

完美不是最終目標(biāo)，不斷完善，不斷成熟，不斷美好的過(guò)程才是人生的目的……什么是壞人？---無(wú)論他曾多么好，一旦他g

goodness without ability is lame; and all the virtue in the world will not save us if we lack intelligence

做好人并不意味著服從他人，不你傷害他人；無(wú)能的善叫差勁；如果我們?nèi)狈χ腔郏郎弦磺忻赖露紵o(wú)法拯救我們。

ignorance is not bliss, it is unconsciousness and slavery; only intelligence can make us sharers in the shaping of our fates

無(wú)知不是幸福，而是麻木，奴性；唯有智慧才能使我們把握自己的命運(yùn)。

love of the wisdom that is nurse of good

the task of future philosophy is to clarify men's ideas as to the social and moral strifes of their own day

未來(lái)哲學(xué)的使命是依據(jù)時(shí)代的社會(huì)和道德問(wèn)題對(duì)人類(lèi)思想進(jìn)行梳理

conclusion

when we have learned to reverence liberty as well as wealth , we too shall have our renaissance

當(dāng)我們學(xué)會(huì)像尊重財(cái)富一樣尊重自由時(shí)， 我們也將迎來(lái)自己的文藝復(fù)興