知识本身就是目的

　知识本身就是目的 Knowledge its own end 知识本身就是目的 John Henry Cardinal Newman 约翰?亨利?卡迪拉尔?纽曼 Now bear with me, Gentlemen, if what I am 先生们，如果下面我要说的初一听觉得about to say, has at first sight a fanciful 似乎难以想象的话，还烦请耐心地听我说下appearance. Philosophy, then, or Science, is 去。那么，这些或可写，与知识之间的关系related to Knowledge in this 即此:当知识受理智之作用，并赋理智之特way:—Knowledge is called by the name of 征，或夸张一点说，受理智之名。理智是知Science or Philosophy, when it is acted upon, 识固有的创造力之本原。对于有理智的人来informed, or if I may use a strong figure, 说，知识具有其特殊的价值。为了 达到某impregnated by Reason. Reason is the 一目的，他们无须以来外部现象而追本索principle of that intrinsic fecundity of 源。的确，知识上升为一种科学的形式，知Knowledge, which, to those who possess it, is 识就是力量。知识本上不仅卓越，但不管怎its especial value, and which dispenses with 样卓越，其意义决非只限于此，它往往产生the necessity of their looking abroad for any 超出本身之结果。这是毫无疑问的，但这需end to rest upon external to itself. Knowledge, 要进一步的研究，这里暂不讨论。我只是说，indeed, when thus exalted into a scientific 知识在成为力量之前，也是有用的;它不仅form, is also {112} power; not only is it 是手段，而且也是目的。我非常清楚，知识excellent in itself, but whatever such 可以转化成工艺，最终融入机械过程，从而excellence may be, it is something more, it has 结出有形的果实。但知识也可借助于理智之a result beyond itself. Doubtless; but that is a 作用，从而转变为哲学。前一种情况称之为further consideration, with which I am not 实用知识，而后一种情况被成为普遍知识。concerned. I only say that, prior to its being a 同一个人可能同时培养这两种知识，但这又power, it is a good; that it is, not only an 是一个与我主题无关的话题了。这儿我要指instrument, but an end. I know well it may 出的是，有两种运用知识的方式。实际上，resolve itself into an art, and terminate in a 用一种方式运用知识的人，是不是可能用另mechanical process, and in tangible fruit; but 一种方式御用知识的，至少，同时运用是非it also may fall back upon that Reason which 常有限的。那么，正如你所见，教育也同样informs it, and resolve itself into Philosophy. 有两种方式。一种以思辩教育为目的，另一In one case it is called Useful Knowledge, in 种则以机械教育为目的;一种面向培养普遍the other Liberal. The same person may 观念，另一种则致力于具体细节和外部现cultivate it in both ways at once; but this again 象。不要以为我是在否认关注具体和实用之is a matter foreign to my subject; here I do but 必要，也不要认为我是非难其有益之处。只say that there are two ways of using 是这一关注属于实用艺术和机械艺术， 没Knowledge, and in matter of fact those who 有它们生活就无法继续下去。正因为有它们use it in one way are not likely to use it in the 的存在，才有我们日茶馆内生活的幸福，运other, or at least in a very limited measure. 用它们是多数人的职责，我们应感谢这些人You see, then, here are two methods of 旅行了这一职责。我只是是或，知识由于日Education; the end of the one is to be 趋具体，就不再成为知识了。问题在于，在philosophical, of the other to be mechanical; 热和合适的意义上说密植市能否被看作是the one rises towards general ideas, the other 动物行为;我并非自称掌握了玄妙精确的术is exhausted upon what is particular and 语，但知识用指这种情况可能不太合适，我external. Let me not be thought to deny the 是说，把动物所具有的那种消极情感或对事necessity, or to decry the benefit, of such 物的直觉也冠以知识之名似掀不妥。我说的 attention to what is particular and practical, as 知识，是指某种智力的东西，通过感官而 belongs to the useful or mechanical arts; life 领悟的东西，对事物产生看法的东西;它所could not go on without them; we owe our 理解的基础上推理，在理解的过程中推理，daily welfare to them; their exercise is the 并能赋予某种观念。知识自我达时，不是duty of the many, and we owe to the many a 通过叙述，而是通过严密的推倒:它一开始debt of gratitude for fulfilling that duty. I only 就具有科学的本质末期尊贵也正在于此。如say that Knowledge, in proportion as it tends 果考虑其结果的话，知识的尊贵、其价值、more and more to be particular, ceases to be 其诱人之处，在于它本身就具有科学和哲学Knowledge. It is a question whether 过程之萌芽。这就是它为何以自身为目的，Knowledge can in any proper sense be 何以被称为普遍知识的原因。不谙庶务件互predicated of the brute creation; without 为关联之本质，乃为奴隶或稚童之昧;描绘pretending to metaphysical exactness of 整个宇宙此乃哲学之骄傲，至少为哲学之志phraseology, which would be unsuitable to an 向。 occasion like this, I say, it seems to me improper to call that passive sensation, or perception of things, which brutes seem to 07051125 顾龙跃 摘录 {113} possess, by the name of Knowledge. When I speak of Knowledge, I mean something intellectual, something which grasps what it perceives through the senses; something which takes a view of things; which sees more than the senses convey; which reasons upon what it sees, and while it sees; which invests it with an idea. It expresses itself, not in a mere enunciation, but by an enthymeme: it is of the nature of science from the first, and in this consists its dignity. The principle of real dignity in Knowledge, its worth, its desirableness, considered irrespectively of its results, is this germ within it of a scientific or a philosophical process. This is how it comes to be an end in itself; this is why it admits of being called Liberal. Not to know the relative disposition of things is the state of slaves or children; to have mapped out the Universe is the boast, or at least the ambition, of Philosophy.