作为意志和表象的世界毕业论文外文文献翻译及原文

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翻译日期： 2017.02.14

外文文献

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In the first book we considered the idea merely as such, that is, only according to its general form. It is true that as far as the abstract idea, the concept, is concerned, we obtained a knowledge of it in respect of its content also, because it has content and meaning only in relation to the idea of perception, with out which it would be worthless and empty. Accordingly, directing our attention exclusively to the idea of perception, we shall now endeavour to arrive at a knowledge of its content, its more exact definition, and the forms which it presents to us. And it will specially interest us to find an explanation of its peculiar significance, that significance which is otherwise merely felt, but on account of which it is that these pictures do not pass by us entirely strange and meaningless, as they must other wise do, but speak to us directly, are understood, and obtain an interest which concerns our whole nature.

We direct our attention to mathematics, natural science, and philosophy, for each of these holds out the hope that it will afford us a part of the explanation we desire. Now, taking philosophy first, we find that it is like a monster with many heads, each of which speaks a different language. They are not, indeed, all at variance on the point we are here considering, the significance of the idea of perception. For, with the exception of the Sceptics and the Idealists, the others, for the most part, speak very much in the same way of an object which constitutes the basis of the idea, and which is indeed different in its whole being and nature from the idea, but yet is

in all points as like it as one egg is to another. But this does not help us, for we are quite unable to distinguish such an object from the idea; we find that they are one and the same; for every object always and for ever presupposes a subject, and therefore remains idea, so that we recognised objectivity as belonging to the most universal form of the idea, which is the division into subject and object. Further, the principle of sufficient reason, which is referred to in support of this doctrine, is for us merely the form of the idea, the orderly combination of one idea with another, but not the combination of the whole finite or infinite series of ideas with something which is not idea at all, and which cannot therefore be presented in perception. Of the Sceptics and Idealists we spoke above, in examining the controversy about the