来源 / Source: Project Gutenberg
Source / 来源: Project Gutenberg
伦理学：第一部分 - 定义与公理
Ethics: Part I - Definitions & Axioms
本尼迪克特·德·斯宾诺莎 (Benedict de Spinoza)R.H.M. 埃尔威斯 (R.H.M. Elwes) 译
Benedict de SpinozaTranslated by R.H.M. Elwes
定义 (Definitions)
Definitions
I. 自因 (causa sui)，我指的是这样的事物：其本质包含存在，或者说其本性只能被设想为存在。
I. By that which is self-caused (causa sui), I mean that of which the essence involves existence, or that of which the nature is only conceivable as existent.
II. 凡是可以被另一同性质的事物所限制的东西，就叫做同类有限 (finite after its kind)。例如，一个物体被称为有限，是因为我们总能设想另一个更大的物体。同样，一个思想被另一个思想所限制，但物体不被思想限制，思想也不被物体限制。
II. A thing is called finite after its kind, when it can be limited by another thing of the same nature; for instance, a body is called finite because we always conceive another greater body. So, also, a thought is limited by another thought, but a body is not limited by thought, nor a thought by body.
III. 实体 (substance)，我指的是在自身内并通过自身而被设想的东西：换言之，形成关于它的概念，不需要借助于关于其他东西的概念。
III. By substance, I mean that which is in itself, and is conceived through itself: in other words, that of which a conception can be formed independently of any other conception.
IV. 属性 (attribute)，我指的是理智将其知觉为构成实体本质的东西。
IV. By attribute, I mean that which the intellect perceives as constituting the essence of substance.
V. 样式 (mode)，我指的是实体的分殊 (affectiones)，亦即在别的事物内并通过别的事物而被设想的东西。
V. By mode, I mean the modifications (affectiones) of substance, or that which exists in, and is conceived through, something other than itself.
VI. 神 (God)，我指的是绝对无限的存在——也就是说，具有无限属性的实体，其中每一个属性都表现了永恒和无限的本质。
VI. By God, I mean a being absolutely infinite—that is, a substance consisting in infinite attributes, of which each expresses eternal and infinite essentiality.
说明：我说它是绝对无限，而不是说它在同类中无限：因为仅在同类中无限的东西，我们可以否认它具有无限的属性；但是对于绝对无限者而言，凡是表示本质的，不包含任何否定的东西，都属于它的本质。
Explanation: I say absolutely infinite, not infinite after its kind: for, of a thing infinite only after its kind, infinite attributes may be denied; but that which is absolutely infinite, contains in its essence whatever expresses reality, and involves no negation.
VII. 凡是仅仅由自身本性的必然性而存在，其行为仅仅由它自身决定的东西，就叫做自由 (free)。反之，凡是其存在或行为按某种固定的确定的方式为他物所决定者，就叫做必然，或者说受制 (constrained)。
VII. That thing is called free, which exists solely by the necessity of its own nature, and of which the action is determined by itself alone. On the other hand, that thing is necessary, or rather constrained, which is determined by something external to itself to a fixed and definite method of existence or action.
VIII. 永恒 (eternity)，我指的是存在本身，就这存在被设想为必然只从永恒事物的定义推得而言。
VIII. By eternity, I mean existence itself, in so far as it is conceived necessarily to follow solely from the definition of that which is eternal.
说明：因为这样的存在被设想为一种永恒的真理，就像事物的本质那样，因此不能用延绵或时间来解释，即使延绵被设想为无始无终。
Explanation: Existence of this kind is conceived as an eternal truth, like the essence of a thing, and therefore cannot be explained by duration or time, even if the duration be conceived without beginning or end.
公理 (Axioms)
Axioms
I. 凡存在者，或存在于自身内，或存在于他物内。
I. Everything which exists, exists either in itself or in something else.
II. 凡不能通过他物而被设想者，必须通过自身而被设想。
II. That which cannot be conceived through anything else must be conceived through itself.
III. 有确定的原因，必然有结果跟随；反之，若无确定的原因，绝不可能有结果跟随。
III. From a given definite cause an effect necessarily follows; and, on the other hand, if no definite cause be granted, it is impossible that an effect can follow.
IV. 认识结果依赖于认识原因，且包含认识原因。
IV. The knowledge of an effect depends on and involves the knowledge of a cause.
V. 凡相互间毫无共同之处的事物，不能借此一事物理解彼一事物；或者说，关于此一事物的概念不包含关于彼一事物的概念。
V. Things which have nothing in common cannot be understood, the one by means of the other; the conception of one does not involve the conception of the other.
VI. 真观念必须符合其对象（ideate）。
VI. A true idea must agree with its ideate or object.
VII. 若一事物能被设想为不存在，则其本质不包含存在。
VII. If a thing can be conceived as non-existing, its essence does not involve existence.