Ethics by Benedict de Spinoza PROP I----IV

Ethics

倫理學

by Benedict de Spinoza (1677)

Translated from the Latin by R.H.M. Elwes (1883)

MTSU Philosophy WebWorks Hypertext Edition © 1997

PART I

第一部分

CONCERNING GOD.

關於神

Table of Contents

內容表

Definitions

定義

Axioms

公理

Prop. I. Substance is by nature prior to its modifications.

命題1. 個體自然本性的形成，先於它「變貌」的形成。

Prop. II. Two substances, whose attributes are different, have nothing in common.

命題2. 两個不同屬性的個體，它們沒有共通點。

Prop. III. Things, which have nothing in common, cannot be one the cause of the other.

命題3. 沒有共通點的東西不來自同一個「因」。

Prop. IV. Two or more distinct things are distinguished one from the other either by the difference of the attributes of the substance, or by the differences of their modifications.

命題4.两個或更多的個體。不是以它們的屬性來區別它們，而是以它們變貌的不同來區別它們。

Prop. V. There cannot exist in the universe two or more substances having the same nature or attribute.

命題5.宇宙中不能存在兩個或多個具有相同性質或屬性的個體。

Prop. VI. One substance cannot be produced by another substance.

命題6.個體不能產生出另一個體。

Prop. VII. Existence belongs to the nature of substance.

命題7.存在屬於個體的本質。

Prop. VIII. Every substance is necessarily infinite.

命題8.每個個體都必然是無限的。

Prop. IX. The more reality or being a thing has, the greater the number of its attributes.

命題9.現實或事物越多, 其屬性就越多。(定義4.[屬性，我的意思是智能的感知，構成個體本質的傾向。])

Prop. X. Each particular attribute of the one substance must be conceived through itself.

命題10. 每個個體的屬性必定是由個體自己來決定。

Prop. XI. God, or substance consisting of infinite attributes, of which each expresses eternal and infinite essentiality, necessarily exists.

命題11.神或個體，無限屬性的建立，它們展現出永恒的和無限的質，都必須地存在。

Prop. XII. No attribute of substance can be conceived, from which it would follow that substance can be divided.

命題12. 個體的屬性不能夠與個體分離。

Prop. XIII. Substance absolutely infinite is indivisible.

命題13.個體是絕對無限的。

Prop. XIV. Besides God no substance can be granted or conceived.

命題14.除卻神外，沒有個體可以被賦予和被構想。(個體的存在是一種確定性。)

Prop. XV. Whatsoever is, is in God, and without God nothing can be, or be conceived.

命題15.任何個體，是存在於神之內的，而沒有神，個體甚麼也不是。

Prop. XVI. From the necessity of the divine nature must follow an infinite number of things in infinite ways--that is, all things which fall within the sphere of infinite intellect.

命題16.由於神性的本性必定要以無限的方式(無限不同的傾向)跟隨著無限的東西(那必定是互相的吸引)—就是這樣，所有東西跌墮到無限的智能裏面(個體互相影響，產生出超越個體存在的內函)。

Prop. XVII. God acts solely by the laws of his own nature and is not constrained by anyone.

命題17.神的行為僅僅由屬於祂的本質所規範，而不受任何其他所束縛。

Prop. XVIII. God is the indwelling and not the transient cause of all things.

命題18.神是個體內在永遠的存在，而不是萬物短暫的「因」。

Prop. XIX. God and all the attributes of God are eternal.

命題19.神和神所有的屬性是永恆的。

Prop. XX. The existence of God and his essence are one and the same.

命題20.神的存在和祂的質是相同的，也是一體的。

Prop. XXI. All things, which follow from the absolute nature of any attribute of God, must always exist and be infinite, or, in other words, are eternal and infinite through the said attribute.

命題21.由神任何屬性而擴展的萬物，一定是一直存在和無限的，或是另一種說法，透過屬性而永恆和無限。

Prop. XXII. Whatever follows from any attribute of God, in so far as it is modified by a modification, which exists necessarily and as infinite through the said attribute, must also exist necessarily and as infinite.

命題22.由神任何屬性而擴展的個體，因為變貌的過程而改變，他們必要地存在，而且因為屬性而無限，必定既存在又無限。

Prop. XXIII. Every mode, which exists both necessarily and as infinite, must necessarily follow either from the absolute nature of some attribute of God, or from an attribute modified by a modification, which exists necessarily and as infinite.

命題23.每一個模式，必然無限的存在，必需由某種神屬性的本質出發，或是由一個變貌過程造成的一個屬性出發，也是既存在又無限的。

Prop. XXIV. The essence of things produced by God does not involve existence.

命題24.由神產生出來的物質是不牽涉到存在的。

Prop. XXV. God is the efficient cause not only of the existence of things, but also of their essence.

命題25.神是最直接的「因」，不單是對物的存在來說，也是對他們的質來說。

Prop. XXVI. A thing, which is conditioned to act in a particular manner, has necessarily been thus conditioned by God; and that which has not been conditioned by God cannot condition itself to act.

命題26. 一件物體，以特定的方式演現，是由神所決定的；如若不是由神所決定，它自己不能夠決定。

Prop. XXVII. A thing, which has been conditioned by God to act in a particular way, cannot render itself unconditioned.

命題27.一件物體，由神決定了它演現的方式，它是絕對無法自主的。

Prop. XXVIII. Every individual thing, or everything which is finite and has a conditioned existence, cannot exist or be conditioned to act, unless it be conditioned for existence and action by a cause other than itself, which also is finite and has a conditioned existence; and likewise this cause cannot in its turn exist or be conditioned to act, unless it be conditioned for existence and action by another cause, which also is finite and has a conditioned existence, and so on to infinity.

命題28. 每個個別物體，或每個凡是有限的和被安排存在的物體(缺乏發展性的物體)，除非它被安排存在和演現是由於一個超越它自己的「因」，否則它不能存在或被安排演現(因為沒有它存在和演現的理由)，因為它依然是一個有限的和被安排存在的物體(依然是一個缺乏發展性的物體)；同樣地，這個「因」也不能夠存在或被安排演現，除非它被安排存在和演現是由於另一個「因」，如此一直推測下去。

(所有東西的存在都有其理由。)

Prop. XXIX. Nothing in the universe is contingent, but all things are conditioned to exist and operate in a particular manner by the necessity of the divine nature.

命題29.宇宙裏沒有一樣東西是因為偶然而存在的，而是，所有東西都由於知覺本質的需要，被安排存在和以某種方式演現。

Prop. XXX. Intellect, in function finite, or in function infinite, must comprehend the attributes of God and the modifications of God, and nothing else.

命題30.智能，在有限的功能裏，或在無限的功能裏，一定了解到神的屬性和神的變貌，除此之外別無其他。

Prop. XXXI. The intellect in function, whether finite or infinite, as will, desire, love, etc., should be referred to passive nature, and not to active nature.

命題31.功能性的智能，有限或無限的，如意願，欲望，愛，等等，都出自於被動的本性，而不是出自於主動的本性。

Prop. XXXII. Will cannot be called a free cause, but only a necessary cause.

命題32.意願不能被稱作自由的「因」，它只是一個需要存在的「因」。

Prop. XXXIII. Things could not have been brought into being by God in any manner or in any order different from that which has in fact obtained.

命題33. 除非從中可以獲得一些東西，神不會隨便讓事物存在。

Prop. XXXIV. God's power is identical with his essence.

命題34. 神以祂的質作為祂力量的標記。

Prop. XXXV. Whatsoever we conceive to be in the power of God, necessarily exists.

命題35. 我們設想存在於神力量中的東西，都是必要的存在。

Prop. XXXVI. There is no cause from whose nature some effect does not follow.

命題36. 沒有一個不影響人本性的「因」。

Appendix

附錄

*substance：在這裏所指的個體，不包含外在存在的體，而是「全包括」的一種個人內在的存在。 attribute屬性(傾向)和nature(先天內在環境)。

*modifications：有人把它翻譯成「分殊」，是哲學學術用語？(理一分殊 )但以我理解，它是一種本質發展，變化，破壞，超脫，的一種無定向形態轉變的過程。暫且， 我稱它作「變貌」。

*nature：本質。個體內在先天的，「環境」似的空間。(可以想像，一個「環境」能夠左右甚麼「東西」可以在那裏生長，發展。)

*essence：質。透過屬性感知，由外在收納到內在的訊息，受到「因」的影響，過濾而產生出個體內在的東西。(獨一無二的，可改變的。)

PART I

第一部分

CONCERNING GOD.

關於神。

DEFINITIONS.

定義。

1. By that which is self-caused, I mean that of which the essence involves existence, or that of which the nature is only conceivable as existent.
   「因」，自我意識形成的因素，我所指的是涉及純存在的那一種，或者其性質只能以構想形式存在。( self-caused— 自我意識形成，個體由於「因」的影響產生變化，於個體的內在進行，亦即是變貌的運動。這裏用的是被動詞，這動作又於個體的內在進行，暗示個體內在的變化是被動的，而個體的內在因為「因」而改變。)

2. 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.
   一種被稱為有限的東西，當它可以被另一種相同本質的東西所限制時;例如，一個身體被稱為有限的，因為我們總是設想另一個更大的身體。所以，思想也受到另一思想所限制。但身體不受思想限制，思想也不受身體限制。(我認為它們是會互相限制的，好像身體的腦部受過傷害，思考功能總會受到影響，礙於腦部運作失常。還是這種腦部運作失常只是一種「不擅於展現於外界」的情況？即個人的內在正常，而外在失常了。好像影碟沒有問題，而播放影碟的機器出現了問題。但是也要看外界給予了個人多少的刺激，帶來了多少的影響。)(*還是根本沒有正常或失常之說，只有不斷的破壞和超脫。)

3. 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.
   個體，我的意思是存在於個人內在的東西，它通過自身來擴展；換言之，任何概念都可以獨立於另一個概念而形成。

4. By attribute, I mean that which the intellect perceives as constituting the essence of substance.
   屬性，我的意思是智能感知的傾向，而這傾向影響個體內在的變貌。(感知的深度影響到構成個體內在質的純度。) (感知，一面私人的透鏡。)(質是個人和世界一起共同所產生的東西。)

5. By mode, I mean the modifications ["Affectiones"] of substance, or that which exists in, and is conceived through, something other than itself.
   模式，我指的是質的變貌(“情感”)，或者是存在於內在的，通過想像構成，超越它自己本身的東西。

6. By God, I mean a being absolutely infinite--that is, a substance consisting in infinite attributes, of which each expresses eternal and infinite essentiality.
   神，我的意思是一種絕對無限的存在 - 即一個有著無限屬性的個體，這個體裏所有東西都表現出永恆和無限的質。

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.

解釋 - 我說的是絕對的無限，除了無限，沒有其他：因為，除了無限，還有其他，無限的屬性或許便不能成立了;但絕對的無限，無論在現實裏表現得如何，內裏還是含有其本質，並且是不容否定的。-----------------

7. 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.
   被稱為自由的東西，它存在是由於它本質的需要，其行為僅由它本身來決定。另一方面，雖然它是必要的，還是受到限制，受到它對外存在的事情，和對外的行為，作出既有的特定反應來決定。(亦即，可以局限個人自由的只有個人的習性。)

8. 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.
   永恆，我的意思是存在本身，就其理解而言，必然僅僅從永恆的定義出發。

Explanation.--Existence of this kind is conceived as an eternal truth, like the essence of a thing, and, therefore, cannot be explained by means of continuance or time, though continuance may be conceived without a beginning or end.

解釋 – 這種存在被認為是一個永恆的真理，就像一個事物的本質一樣，因此不能用連續性或時間來解釋，儘管連續性可能沒有開始或結束。

AXIOMS.

公理

I. Everything which exists, exists either in itself or in something else.

存在的的東西，存在於它們之內或存在於他物之內。(世界上所有個體都彼此包含著對方。一種在認知上相對的存在。你，我，他，它的關係。)

II. That which cannot be conceived through anything else must be conceived through itself.

不能夠透過其他個體而生成的東西，一定是透過自身所產生出來的。(思想)

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.

一個已確立定義的「因」，導致一個必然的結果緊隨而至；而，另一方面，一個未確立定義的「因」，是不可能會有任何結果產生出來的。

IV. The knowledge of an effect depends on and involves the knowledge of a cause.

要認識結果，必須要認識「因」。

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.

沒有共通點的個體不能夠彼此了解，換另一句話來說，沒有共通點的個體就是一個互相不涉及彼此概念的概念。

VI. A true idea must correspond with its ideate or object.

一個正確的觀念必須與其理念或目標一致 。

VII. If a thing can be conceived as non-existing, its essence does not involve existence.

如果一件物件可以被設想為不存在的，它的本質也並不存在。

PROPOSITIONS.

命題

PROP. I. Substance is by nature prior to its modifications.

命題1. 個體自然本性的形成，先於它「變貌」的形成。

Proof.--This is clear from Def. iii. and v.

證明：定義3和5可以解釋。[定義3.個體，我的意思是存在於個人內在的東西，它通過自身來擴展；換言之，任何概念都可以獨立於另一個概念而形成。][定義5.模式，我指的是本質的變貌(“情感”)，或者是存在於內在的，通過想像構成，超越它自己本身的東西。]

PROP. II. Two substances whose attributes are different have nothing in common.

命題2. 两個不同屬性的個體，它們沒有共通點。

Proof.--Also evident from Def. iii. For each must exist in itself, and be conceived through itself; in other words, the conception of one does not imply the conception of the other.

證明：也從定義3[定義3.個體，我的意思是存在於個人內在的東西，它通過自身來擴展；換言之，任何概念都可以獨立於另一個概念而形成。]得到證據。對於两個不同屬性的個體來說，它們一定存在於自己的内在，而且通過自己來思想，半句話來說，它們彼此的概念並沒有互相聯繫的點。

PROP. III. Things which have nothing in common cannot be one the cause of the other.

命題3. 沒有共通點的東西不來自同一個「因」。

Proof.--If they have nothing in common, it follows that one cannot be apprehended by means of the other (Ax. v.), and, therefore, one cannot be the cause of the other (Ax. iv.). Q.E.D.

證明：如果個體們沒有共通點，個體只跟隨各自的理念(公理5.[ 沒有共通點的個體不能夠彼此了解，換另一句話來說，沒有共通點的個體就是一個互相不涉及彼此概念的概念。])，因此，一個個體的「因」不能成為其他個體的「因」。(公理4.[ 要認識結果，必須要認識「因」。])

PROP. IV. Two or more distinct things are distinguished one from the other either by the difference of the attributes of the substances, or by the difference of their modifications.

命題4.两個或更多的個體。不是以它們的屬性來區別它們，而是以它們變貌的不同來區別它們。

Proof.--Everything which exists, exists either in itself or in something else (Ax. i.),--that is (by Def. iii. and v.), nothing is granted in addition to the understanding, except substance and its modifications. Nothing is, therefore, given besides the understanding, by which several things may be distinguished one from the other, except the substances, or, in other words (see Ax. iv.), their attributes and modifications. Q.E.D.

證明：每一個存在的個體，存在於它們的內在或其他個體的內在意識層面(公理1.[ 存在的的東西，存在於它們之內或存在於他物之內。])，所以(根據定義3.和5.[定義3.個體，我的意思是存在於個人內在的東西，它通過自身來擴展；換言之，任何概念都可以獨立於另一個概念而形成。][定義5.模式，我指的是本質的變貌—「情感」，或者是存在於內在的，通過想像構成，超越它自己本身的東西。])個體並沒有被賦予互相了解的能力，只有構成個體外在的物質和形成內在本質的能力。如果個體被賦予互相了解的能力而沒有其他，除卻個體，屬性和分殊外，也許還可以依靠其他東西來辨別它們。 (公理4.[ 要認識結果，必須要認識「因」。])

( 即個體之間能夠互相了解，必須要是來自同一個「因」。因此我們個體與個體之間只有誤解，因為內在世界與外在世界共同形成本質的鏡，必定會把所有外在的「像」扭曲。相對於個體而言，在認知裏其他個體的存在，會根據形成本質的鏡所投射出來的「像」來呈現。個體存在於其他個體的內在意識，僅限於一個被曲解了的「像」，甚至是殘缺的。若有真正的互相了解，那只會發生在人工智能之上，多個人工智能共用同一系統和程式，即同一個「因」。)(我想，在某層面上，個體為同一個「因」而存在的。可是由於外在世界各種感知對意識的影響，個體漸漸離開那同一個「因」的層面。如果人工智能能夠自我成長，它們也可能會脫離同一個系統的互通束縛，擁有只屬於自己的祕密和私隱，不容許同伴得知的數據資料。)