20 LOCKE
20 洛克
…… as hare and empty as a blackboard before the teacher arrives……
……赤裸、空虚一如教师来到教室前的黑板……
Sophie arrived home at eight-thirty. That was one and a half hours after the agreement--which was not really an agreement. She had simply skipped dinner and left a message for her mother that she would be back not later than seven.
苏菲回到家时已经八点半了，比她和妈妈说好的时间迟了一个半小时。其实她也没和妈妈说好，她只是在吃晚饭前离家，留了一张纸条给妈妈说她会七点前回来。
"This has got to stop, Sophie. I had to call information and ask if they had any record of anyone named Alberto in the Old Town. They laughed at me."
“苏菲，你不能再这样了。我刚才急得打查号台，问他们有没有登记住在旧市区的艾伯特这个人，结果还被人家笑。”
"I couldn't get away. I think we're just about to make a breakthrough in a huge mystery."
“我走不开呀！我想我们正要开始解开这个大谜团。”
"Nonsense!"
“胡说八道！”
"It's true!"
“是真的。”
"Did you invite him to your party?"
“你请他参加你的生日宴会了吗？”
"Oh no, I forgot."
“糟糕，我忘了！”
"Well, now I insist on meeting him. Tomorrow at the latest. It's not natural for a young girl to be meeting an older man like this."
“那么，我现在一定要见见他。最迟在明天。一个年轻女孩像这样和一个年纪比她大的男人见面是不正常的。”
"You've got no reason to be scared of Alberto. It may be worse with Hilde's father."
“你没有理由担心艾伯特。席德的爸爸可能更糟糕。”
"Who's Hilde?"
“席德是谁？”
"The daughter of the man in Lebanon. He's really bad. He may be controlling the whole world."
“那个在黎巴嫩的男人的女儿。他真的很坏，他可能控制了全世界。”
"If you don't immediately introduce me to your Alberto, I won't allow you to see him again. I won't feel easy about him until I at least know what he looks like."
“如果你不立刻介绍你的艾伯特给我认识，我就不准你再跟他见面。至少我要知道他长得什么样子，否则我不会放心。”
Sophie had a brilliant idea and dashed up to her room.
苏菲想到了一个很好的主意。于是她马上冲到房间去。
"What's the matter with you now?" her mother called after her.
“你现在又是怎么回事？”妈妈在她背后叫她。
In a flash Sophie was back again.
一转眼的工夫，苏菲就回来了。
"In a minute you'll see what he looks like. And then I hope you'll let me be."
“你马上就可以看到他的长相，然后我希望你就不要管这件事了。”
She waved the video cassette and went over to the VCR.
她挥一挥手中的录影带，然后走到录影机旁。
"Did he give you a video?"
“他给你一卷录影带？”
"From Athens..."
“从雅典……”
Pictures of the Acropolis soon appeared on the screen. Her mother sat dumbfounded as Alberto came forward and began to speak directly to Sophie.
不久，雅典的高城就出现在荧屏上。当艾伯特出现，并开始向苏菲说话时，妈妈看得目瞪口呆。
Sophie now noticed something she had forgotten about. The Acropolis was crowded with tourists milling about in their respective groups. A small placard was being held up from the middle of one group. On it was written HILDE ...
这次苏菲注意到一件她已经忘记的事。高城里到处都是游客，三五成群的往来穿梭。其中有一群人当中举起了一块小牌子，上面写着“席德” ……
Alberto continued his wandering on the Acropolis. After a while he went down through the entrance and climbed to the Areopagos hill where Paul had addressed the Athenians. Then he went on to talk to Sophie from the square.
艾伯特继续在高城漫步。一会儿之后，他往下面走，穿过人口，并爬上当年保罗对雅典人演讲的小山丘。然后他继续从那里的广场上向苏菲说话。
Her mother sat commenting on the video in short utterances:"Incredible... is that Alberto? He mentioned the rabbit again... But, yes, he's really talking to you, Sophie. I didn't know Paul went to Athens ..."
妈妈坐在那儿，不时发表着评论：“真不可思议……那就是艾伯特吗？他又开始讲关于兔子的事了……可是……没错哎，苏菲，他真的是在对你讲话。我不知道保罗还到过雅典……”
The video was coming to the part where ancient Athens suddenly rises from the ruins. At the last minute Sophie managed to stop the tape. Now that she had shown her mother Alberto, there was no need to introduce her to Plato as well.
录影带正要放到古城雅典突然从废墟中兴起的部分，苏菲连忙把带子停掉。现在她已经让妈妈看到艾伯特了，没有必要再把柏拉图介绍给她。
There was silence in the room.
客厅里一片静寂。
"What do you think of him? He's quite good-looking, isn't he?" teased Sophie.
“你认为他这个人怎么样？长得很好看对不对？”苏菲开玩笑地说。
"What a strange man he must be, having himself filmed in Athens just so he could send it to a girl he hardly knows. When was he in Athens?"
“他一定是个怪人，才会在雅典拍摄自己的录影带，送给一个他几乎不认识的女孩子。他是什么时候跑到雅典去的？”
"I haven't a clue."
“我不知道。”
"But there's something else ..."
“还有……”
"What?"
“还有什么？”
"He looks very much like the major who lived in that little hut in the woods."
“他很像是住在林间小木屋的那个少校。”
"Well maybe it is him, Mom."
“也许就是他呢！”
"But nobody has seen him for over fifteen years."
“可是已经有十五年都没有人看过他了。”
"He probably moved around a lot... to Athens, maybe."
“他也许到处游历……也许到雅典去了。”
Her mother shook her head. "When I saw him sometime in the seventies, he wasn't a day younger than this Alberto I just saw. He had a foreign-sounding name..."
妈妈摇摇头。“我在七十年代看到他时，他一点都不比我刚才看到的这个艾伯特年轻。他有一个听起来像是外国人的名字……”
"Knox?"
“是艾伯特吗？”
"Could be, Sophie. Could be his name was Knox."
“大概吧。”
"Or was it Knag?"
“还是艾勃特？”
"I can't for the life of me remember ... Which Knox or Knag are you talking about?"
“我一点都不记得了……你说的这两个人是谁？”
"One is Alberto, the other is Hilde's father."
“一个是艾伯特，一个是席德的爸爸。”
"It's all making me dizzy."
“你把我弄得头都昏了。”
"Is there any food in the house?"
“家里有东西吃吗？”
"You can warm up the meatballs."
“你把肉丸子热一热吧。”
Exactly two weeks went by without Sophie hearing a word from Alberto. She got another birthday card for Hilde, but although the actual day was approaching, she did not receive a single birthday card herself.
失踪整整两个礼拜过去了，艾伯特消息全无。这期间苏菲又接到了一张寄给席德的生日卡，不过虽然她自己的生日也快到了，她却连一张卡片也没接到。
One afternoon she went to the Old Town and knocked on Alberto's door. He was out, but there was a short note attached to his door. It said:
一天下午，她到旧市区去敲艾伯特的门。他不在家，只见门上贴着一张短短的字条，上面写着：
Happy birthday, Hilde! Now the great turning point is at hand. The moment of truth, little one. Every time I think about it, I can't stop laughing. It has naturally something to do with Berkeley, so hold on to your hat.
席德，生日快乐！现在那个大转捩点就要到了。孩子，这是关键性的一刻。我每次想到这里，就忍不住笑得差点尿裤子。当然这和柏克莱有点关系，所以把你的帽子抓紧吧！
Sophie tore the note off the door and stuffed it into Alberto's mailbox as she went out.
苏菲临走时，把门上的字条撕了下来，塞进艾伯特的信箱。
Damn! Surely he'd not gone back to Athens? How could he leave her with so many questions unanswered?
该死！他不会跑回雅典去吧？还有这么多问题等待解答，他怎么可以离她而去呢？
经验主义
When she got home from school on June 14, Hermes was romping about in the garden. Sophie ran toward him and he came prancing happily toward her. She put her arms around him as if he were the one who could solve all the riddles.
六月十四日，她放学回家时，汉密士已经在花园里跑来跑去了。苏菲向它飞奔过去，它也快活地迎向她。她用双手抱着它，仿佛它可以解开她所有的谜题。
Again she left a note for her mother, but this time she put Alberto's address on it.
这天，苏菲又留了一张纸条给妈妈，但这一次她同时写下了艾伯特的地址。
As they made their way across town Sophie thought about tomorrow. Not about her own birthday so much-- that was not going to be celebrated until Midsummer Eve anyway. But tomorrow was Hilde's birthday too. Sophie was convinced something quite extraordinary would happen. At least there would be an end to all those birthday cards from Lebanon.
他们经过镇上时，苏菲心里想着明天的事。她想的主要并不是她自己的生日。何况她的生日要等到仲夏节那一天才过。不过，明天也是席德的生日。苏菲相信明天一定会有很不寻常的事发生。至少从明天起不会有人从黎巴嫩寄生日卡来了。
When they had crossed Main Square and were making for the Old Town, they passed by a park with a playground. Hermes stopped by a bench as if he wanted Sophie to sit down.
当他们经过大广场，走向旧市区时，经过了一个有游乐场的公园。汉密士在一张椅旁停了下来，仿佛希望苏菲坐下来似的。
She did, and while she patted the dog's head she looked into his eyes.
于是苏菲便坐了下来。她拍拍汉密士的头，并注视它的眼睛。
Suddenly the dog started to shudder violently. He's going to bark now, thought Sophie.
突然间汉密士开始猛烈地颤抖。苏菲心想，它要开始吠了。
Then his jaws began to vibrate, but Hermes neither growled nor barked. He opened his mouth and said:
然后汉密士的下颚开始振动，但它既没有吠，也没有汪汪叫。
"Happy birthday, Hilde!"
它开口说话了：“生日快乐，席德！”
Sophie was speechless. Did the dog just talk to her? Impossible, she must have imagined it because she was thinking of Hilde.
苏菲惊讶得目瞪口呆。汉密士刚才真的跟她讲话了吗？不可能的。那一定是她的幻觉，因为她刚才正想着席德的事。
But deep down she was nevertheless convinced that Hermes had spoken, and in a deep resonant bass voice.
不过内心深处她仍相信汉密士刚才确实曾开口说话…．而且声音低沉而厚实。
The next second everything was as before. Hermes gave a couple of demonstrative barks--as if to cover up the fact that he had just spoken with a human voice-- and trotted on ahead toward Alberto's place. As they were going inside Sophie looked up at the sky. It had been fine weather all day but now heavy clouds were beginning to gather in the distance.
一秒钟后，一切又恢复正常。汉密士吠了两三声，仿佛是要遮掩刚才开口说人话的事实。然后继续往艾伯特的住所走去。当他们正要进屋时，苏菲抬头看了一下天色。今天整天都是晴朗的天气，但现在远方已经开始聚集了厚重的云层。
Alberto opened the door and Sophie said at once:"No civilities, please. You are a great idiot, and you know it."
艾伯特一打开门，苏菲便说：“别多礼了，拜托。你是个大白痴，你自己知道。”
"What's the matter now?"
“怎么啦？”
"The major taught Hermes to talk!"
“少校让汉密士讲话了！”
"Ah, so it has come to that."
“哦，已经到了这个地步？”
"Yes, imagine!"
“是呀！你能想象吗？”
"And what did he say?"
“那他说些什么呢？”
"I'll give you three guesses."
“我让你猜三次。”
"I imagine he said something along the lines of Happy Birthday!"
“我猜他大概是说些类似生日快乐的话。”
"Bingo."
“答对了！”
Alberto let Sophie in. He was dressed in yet another costume. It wasn't all that different from last time, but today there were hardly any braidings, bows, or lace.
艾伯特让苏菲进门。这次他又穿了不同的衣裳，与上次的差别不是很大，但今天他身上几乎没有任何穗带、蝴蝶结或花边。
"But that's not all," Sophie said.
“可是还有一件事。”苏菲说。
"What do you mean?"
“什么意思？”
"Didn't you find the note in the mailbox?"
“你没有看到信箱里的纸条吗？”
"Oh, that. I threw it away at once."
“喔，你是说那个。我马上把它扔掉。”
"I don't care if he laughs every time he thinks of Berkeley. But what is so funny about that particular philosopher?"
“我才不在乎他每次想到柏克莱时是否真的尿湿了裤子，可是那个哲学家到底是怎么回事，才会使他那个样子？”
"We'll have to wait and see."
“这个我们再看看吧。”
"But today is the day you're going to talk about him, isn't it?"
“你今天不就是要讲他吗？”
"Yes, today is the day."
“是，啊，没错，就是今天。”
Alberto made himself comfortable on the sofa. Then he said:"Last time we sat here I told you about Descartes and Spinoza. We agreed that they had one important thing in common, namely, that they were both rationalists."
艾伯特舒适地坐在沙发上，然后说道：“上次我们坐在这儿时，我向你说明笛卡尔和史宾诺莎的哲学。我们一致同意他们两人有一点很相像，那就是：他们显然都是理性主义者。”
"And a rationalist is someone who believes strongly in the importance of reason."
“而理性主义者就是坚信理性很重要的人。”
"That's right, a rationalist believes in reason as the primary source of knowledge, and he may also believe that man has certain innate ideas that exist in the mind prior to all experience. And the clearer such ideas may be, the more certain it is that they correspond to reality. You recall how Descartes had a clear and distinct idea of a 'perfect entity,' on the basis of which he concluded that God exists."
“没错，理性主义者相信理性是知识的泉源。不过他可能也同意人在还没有任何经验之前，心中已经先有了一些与生俱来的概念。这些概念愈清晰，必然就愈与实体一致。你应该还记得笛卡尔对于‘完美实体’有清晰的概念，并且以此断言上帝确实存在。”
"I am not especially forgetful."
“我的记性还不算差。”
"Rationalist thinking of this kind was typical for philosophy of the seventeenth century. It was also firmly rooted in the Middle Ages, and we remember it from Plato and Socrates too. But in the eighteenth century it was the object of an ever increasing in-depth criticism. A number of philosophers held that we have absolutely nothing in the mind that we have not experienced through the senses. A view such as this is called empiricism."
“类似这样的理性主义思想是十七世纪哲学的特征，这种思想早在中世纪时就打下了深厚的基础。柏拉图与苏格拉底也有这种倾向。但在十八世纪时，理性主义思想受到的批判日益严格。当时有些哲学家认为，如果不是透过感官的体验，我们的心中将一无所有，这种观点被称为‘经验主义’。”
"And you are going to talk about them today, these empiricists?"
“你今天就是要谈那些主张经验主义的哲学家吗？”
"I'm going to attempt to, yes. The most important empiricists--or philosophers of experience--were Locke, Berkeley, and Hume, and all three were British. The leading rationalists in the seventeenth century were Descartes, who was French; Spinoza, who was Dutch; and Leibniz, who was German. So we usually make a distinction between British empiricism and Continental rationalism."
“是的。最重要的经验主义哲学家是洛克、柏克莱与休姆，都是英国人。十七世纪主要的理性主义哲学当中，笛卡尔是法国人，史宾诺莎是荷兰人，莱布尼兹则是德国人。所以我们通常区分为‘英国的经验主义’与‘欧陆的理性主义’。”
"What a lot of difficult words! Could you repeat the meaning of empiricism?"
“这些字眼都好难呀！你可以把经验主义的意思再说一次吗？”
"An empiricist will derive all knowledge of the world from what the senses tell us. The classic formulation of an empirical approach came from Aristotle. He said: 'There is nothing in the mind except what was first in the senses.' This view implied a pointed criticism of Plato, who had held that man brought with him a set of innate 'ideas' from the world of ideas. Locke repeats Aristotle's words, and when Locke uses them, they are aimed at Descartes."
“经验主义者就是那些从感官的经验获取一切关于世界的知识的人。亚理斯多德曾经说过；‘我们的心灵中所有的事物都是先透过感官而来的。’这是对经验主义的最佳说明。这种观点颇有批评柏拉图的意味。因为柏拉图认为人生下来就从观念世界带来了一整套的‘观念’。洛克则重复亚理斯多德说的话，但他针对的对象是笛卡尔。”
"There is nothing in the mind... except what was first in the senses?"
“我们心灵中所有的事物都是先透过感官而来的？”
"We have no innate ideas or conceptions about the world we are brought into before we have seen it. If we do have a conception or an idea that cannot be related to experienced facts, then it will be a false conception. When we, for instance, use words like 'God,"eternity,' or 'substance,' reason is being misused, because nobody has experienced God, eternity, or what philosophers have called substance. So therefore many learned dissertations could be written which in actual fact contain no really new conceptions. An ingeniously contrived philosophical system such as this may seem impressive, but it is pure fantasy. Seventeenth- and eighteenth-century philosophers had inherited a number of such learned dissertations. Now they had to be examined under a microscope. They had to be purified of all hollow notions. We might compare it with panning for gold. Most of what you fish up is sand and clay, but in between you see the glint of a particle of gold."
“这句话的意思是：我们在看到这个世界之前对它并没有任何固有的概念或观念。如果我们有一个观念或概念是和我们所经验的事实完全不相关的，则它将是一个虚假的观念。举例来说，当我们说出‘上帝’、‘永恒’或‘实体’这些字眼时，我们并没有运用我们的理智，因为没有人曾经体验过上帝、永恒或哲学家所谓的‘实体’这些东西。因此，虽然有许多博学之士著书立说，探讨这些事物，但事实上他们并没有提出什么新见解。这类精心构筑的哲学体系可能令人印象深刻，但却是百分之百的虚幻。十七、十八世纪的哲学家虽然继承了若干这类理论，但他们现在要把这些理论拿到显微镜下检视，以便把所有空洞不实的观念淘汰掉。我们可以将这个过程比喻为淘金。你所淘取的东西大多是沙子和泥土，但偶尔你会发现一小片闪闪发亮的金屑。”
"And that particle of gold is real experience?"
“那片金屑就是真正的经验吗？”
"Or at least thoughts that can be related to experience. It became a matter of great importance to the British empiricists to scrutinize all human conceptions to see whether there was any basis for them in actual experience. But let us take one philosopher at a time."
“至少是一些与经验有关的思想。那些英国的经验主义哲学家认为，仔细检视人类所有的观念，以确定它们是否根据实际的经验而来，乃是一件很重要的事。不过，我们还是一次谈一位哲学家好了。”
"Okay, shoot!"
“好，那就开始吧。”
"The first was the Englishman John Locke, who lived from 1632 to 1704. His main work was the Essay Concerning Human Understanding, published in 1690. In it he tried to clarify two questions. First, where we get our ideas from, and secondly, whether we can rely on what our senses tell us."
“第一位是英国哲学家洛克(John Locke)。他生于一六三二到一七O四年间，主要的作品是《论人之理解力》(Essay Concerning Human Understanding)，出版于一六九O年。他在书中试图澄清两个问题：第一，我们的概念从何而来？第二，我们是否可以信赖感官的经验？”
"That was some project!"
“有意思。”
"We'll take these questions one at a time. Locke's claim is that all our thoughts and ideas issue from that which we have taken in through the senses. Before we perceive anything, the mind is a 'tabula rasa'--or an empty slate."
“我们一次谈一个问题好了。洛克宣称，我们所有的思想和观念都反映我们曾看过、听过的事物。在我们看过、听过任何事物之前，我们的心灵就像一块Tabularasa，意思是‘空白的板子’。”
"You can skip the Latin."
“请你不要再讲拉丁文了。”
"Before we sense anything, then, the mind is as bare and empty as a blackboard before the teacher arrives in the classroom. Locke also compared the mind to an unfurnished room. But then we begin to sense things. We see the world around us, we smell, taste, feel, and hear. And nobody does this more intensely than infants. In this way what Locke called simple ideas of sense arise. But the mind does not just passively receive information from outside it. Some activity happens in the mind as well. The single sense ideas are worked on by thinking, reasoning, believing, and doubting, thus giving rise to what he calls reflection. So he distinguished between 'sensation' and 'reflection.' The mind is not merely a passive receiver. It classifies and processes all sensations as they come streaming in. And this is just where one must be on guard."
“洛克认为，在我们的感官察知任何事物前，我们的心灵就像老师还没有进教室之前的黑板一样空白。他也将此时我们的心灵；比做一间没有家具的房间。可是后来我们开始经验一些事物，我们看到周遭的世界，我们闻到、尝到、摸到、听到各种东西。其中又以婴儿最为敏锐。这是洛克所谓的‘单一感官概念’。然而，我们的心灵除了被动地接收外界的印象之外，同时也积极地进行某种活动，它以思考、推理、相信、怀疑等方式来处理它所得到的各种单一感官概念，因此产生了洛克所谓的‘思维’(reflection)。所以说，他认为感觉(sensation)与思维是不同的，我们的心灵并不只是一具被动的接收器，它也会将所有不断传进来的感觉加以分类、处理。而这些是我们需要当心的地方。”
"On guard?"
“当心？”
"Locke emphasized that the only things we can perceive are simple sensations. When I eat an apple, for example, I do not sense the whole apple in one single sensation. In actual fact I receive a whole series of simple sensations--such as that something is green, smells fresh, and tastes juicy and sharp. Only after I have eaten an apple many times do I think: Now I am eating an 'apple.' As Locke would say, we have formed a complex idea of an 'apple.' When we were infants, tasting an apple for the first time, we had no such complex idea. But we saw something green, we tasted something fresh and juicy, yummy ... It was a bit sour too. Little by little we bundle many similar sensations together and form concepts like 'apple,"pear,"orange.' But in the final analysis, all the material for our knowledge of the world comes to us through sensations. Knowledge that cannot be traced back to a simple sensation is therefore false knowledge and must consequently be rejected."
“洛克强调，我们唯一能感知的事物是那些‘单一感觉’。例如，当我吃一个苹果时，我并不能一次感知整个苹果的模样与滋味。事实上，我所接到的是一连串的单一感觉，诸如它是绿色的、闻起来很新鲜、尝起来脆又多汁等。一直要等到我吃了许多口之后，我才能说：我正在吃‘苹果’。洛克的意思是，我们自己形成了一个有关‘苹果’的‘复合概念’。当我们还是婴儿，初次尝到苹果时，我们并没有这种复合概念。我们只是看到一个绿色的东西，尝起来新鲜多汁，好吃……还有点酸。我们就这样一点一滴地将许多类似的感觉放在一起，形成‘苹果’、‘梨子’或‘橘子’这些概念。但根本上，使我们得以认识这个世界的所有材料都来自感官。那些无法回溯到一种单一感觉的知识便是虚假的知识，我们不应该接受。”
"At any rate we can be sure that what we see, hear, smell, and taste are the way we sense it."
“无论如何，我可以确定这些事物便是像我们所看到、听到、闻到和尝到的一般。”
"Both yes and no. And that brings us to the second question Locke tried to answer. He had first answered the question of where we get our ideas from. Now he asked whether the world really is the way we perceive it. This is not so obvious, you see, Sophie. We mustn't jump to conclusions. That is the only thing a real philosopher must never do."
“可以说是，也可以说不是。谈到这点，我们就要讨论洛克尝试解答的第二个问题。刚才他已经回答了‘我们的概念从哪里来？’这个问题。现在他的问题是：‘这世界是否真的就像我们所感知的那样？’答案并不很明显。因此，苏菲，我们不能太早下定论。一个真正的哲学家绝不会遽下定论。”
"I didn't say a word."
“我一句话也没有说呀！”
"Locke distinguished between what he called 'primary' and 'secondary' qualities. And in this he acknowledged his debt to the great philosophers before him-- including Descartes.
“洛克将感官的性质分为‘主要’与‘次要’两种。在这方面他承认受到笛卡尔等大哲学家的影响。
"By primary qualities he meant extension, weight, motion and number, and so on. When it is a question of qualities such as these, we can be certain that the senses reproduce them objectively. But we also sense other qualities in things. We say that something is sweet or sour, green or red, hot or cold. Locke calls these secondary qualities. Sensations like these--color, smell, taste, sound--do not reproduce the real qualities that are inherent in the things themselves. They reproduce only the effect of the outer reality on our senses."
所谓的‘主要性质’指的是扩延世界的特质，如重量、运动和数量等等。我们谈的是这类特质时，我们可以确定我们的感官已经将它们加以客观地再现。但事物还有其他特质，如酸或甜、绿或红、热或冷等。洛克称它们为‘次要性质’。类似颜色、气息、味道、声音等感觉并不能真正反映事物本身的固有性质，而只是反映外在实体在我们的感官上所产生的作用。”
"Everyone to his own taste, in other words."
“换句话说，就是人各有所好。”
"Exactly. Everyone can agree on the primary qualities like size and weight because they lie within the objects themselves. But the secondary qualities like color and taste can vary from person to person and from animal to animal, depending on the nature of the individual's sensations."
“一点都没有错。在尺寸、重量等性质上，每个人都会有一致的看法，因为这些性质就存在于事物本身之内。但类似颜色、味道等次要性质就可能因人而异，因动物而异，要看每个人感觉的本质而定。”
"When Joanna eats an orange, she gets a look on her face like when other people eat a lemon. She can't take more than one segment at a time. She says it tastes sour. I usually think the same orange is nice and sweet."
“乔安吃柳丁时，脸上的表情跟别人在吃柠檬时一样。她一次最多只能吃一片，她说柳丁很酸。可是同样的一个柳丁，我吃起来却往往觉得很甜、很好吃。”
"And neither one of you is right or wrong. You are just describing how the orange affects your senses. It's the same with the sense of color. Maybe you don't like a certain shade of red. But if Joanna buys a dress in that color it might be wise to keep your opinion to yourself. You experience the color differently, but it is neither pretty nor ugly."
“你们两个人没有谁对，也没有谁错。你只是描述柳丁对你的感官所产生的作用而已。我们对颜色的感觉也是一样。你也许不喜欢某种色调的红，但如果乔安买了一件那种颜色的衣服，你最好还是不要加以批评。你对颜色的体验与别人不同，但颜色的本身并没有美丑可言。”
"But everyone can agree that an orange is round."
“可是每一个人都会说柳丁是圆的。”
"Yes, if you have a round orange, you can't 'think' it is square. You can 'think' it is sweet or sour, but you can't 'think' it weighs eight kilos if it only weighs two hundred grams. You can certainly 'believe' it weighs several kilos, but then you'd be way off the mark. If several people have to guess how much something weighs, there will always be one of them who is more right than the others. The same applies to number. Either there are 986 peas in the can or there are not. The same with motion. Either the car is moving or it's stationary."
“是的，如果你面前的柳丁是圆的，你就不会‘以为’它是方的。你会‘以为’它是甜的或酸的，但如果它的重量只有两百克，你不会‘以为’它有八公斤重。你当然可以‘相信’它重达几公斤，但如果这样的话，你一定是个不折不扣的呆子。如果你同时要几个人来猜某东西的重量，那么一定会有一个人的答案比较接近。同样的道理也适用于数目。罐子里豌豆的数量要不就是九八六个，要不就不是，动作方面也是一样。一辆汽车要不就是正在移动，要不就是在静止的状态。”
"I get it."
“我懂了。”
"So when it was a question of 'extended' reality, Locke agreed with Descartes that it does have certain qualities that man is able to understand with his reason."
“所以当牵涉到‘扩延’的实体时，洛克同意笛卡尔的说法，认为确实有些性质是人可用理智来了解的。”
"It shouldn't be so difficult to agree on that."
“在这方面取得共识应该不会太难才对。”
"Locke admitted what he called intuitive, or 'demonstrative,' knowledge in other areas too. For instance, he held that certain ethical principles applied to everyone. In other words, he believed in the idea of a natural right, and that was a rationalistic feature of his thought. An equally rationalistic feature was that Locke believed that it was inherent in human reason to be able to know that God exists."
“洛克也承认笛卡尔所谓‘直觉的’或‘明示的’(demonstrative)知识在其他方面也存在。例如，他认为每个人都有相同的一些道德原则。换句话说，他相信世间有所谓‘自然权利’(natural right)存在。这正是理性主义者的特征。洛克与理性主义者相像的另外一点是：他相信人类凭理性就自然而然可以知道上帝的存在。”
"Maybe he was right."
“他说的也许没错。”
"About what?"
“你是指哪一方面？”
"That God exists."
“上帝确实存在这件事。”
"It is possible, of course. But he did not let it rest on faith. He believed that the idea of God was born of human reason. That was a rationalistic feature. I should add that he spoke out for intellectual liberty and tolerance. He was also preoccupied with equality of the sexes, maintaining that the subjugation of women to men was 'man-made.' Therefore it could be altered."
“这当然是有可能的。不过他并不以为这只是一种信仰，他相信关于上帝的概念是原本就存在于人的理性之内的。这也是理性主义者的特色。还有，他也公开提倡知识自由与宽容的精神，并很关心两性平等的问题。他宣称，女人服从男人的现象是受到男人操纵的结果，因此是可以加以改变的。”
"I can't disagree there."
“这点我不能不同意。”
"Locke was one of the first philosophers in more recent times to be interested in sexual roles. He had a great influence on John Stuart Mill, who in turn had a key role in the struggle for equality of the sexes. All in all, Locke was a forerunner of many liberal ideas which later, during the period of the French Enlightenment in the eighteenth century, came into full flower. It was he who first advocated the principle of division of powers..."
“洛克是近代哲学家中最先关心性别角色的人之一。他对于另外一个英国哲学家弥尔(John Stuart Mill)有很大的影响。而后者又在两性平等运动中扮演了举足轻重的角色。总而言之，洛克倡导了许多开明的观念，而这些观念后来在十八世纪的法国启蒙运动中终于开花结果。他也是首先倡导‘政权分立’原则的人。”
"Isn't that when the power of the state is divided between different institutions……?"
“他的意思是不是说国家的政权必须由不同的机构共同持有……？”
"Do you remember which institutions?"
“你还记得是哪些机构吗？”
"There's the legislative power, or elected representatives. There's the judicial power, or law courts, and then there's the executive power, that's the government."
“人民所选出的代表握有立法权，法院握有司法权，政府握有行政权。”
"This division of power originated from the French Enlightenment philosopher Montesquieu. Locke had first and foremost emphasized that the legislative and the executive power must be separated if tyranny was to be avoided. He lived at the time of Louis XIV, who had assembled all power in his own hands. 'I am the State,' he said. We say he was an 'absolute' ruler. Nowadays we would call Louis XIV's rule lawless and arbitrary. Locke's view was that to ensure a legal State, the people's representatives must make the laws and the king or the government must apply them."
“政权分立的观念最初是由法国启蒙运动时期的哲学家孟德斯鸠(Montesquieu)提出。但洛克最早强调立法权与行政权必须分立，以防止专制政治。他生在路易十四统治的年代。路易十四一人独揽所有政权，并说：‘朕即国家。’因此我们说他是很‘专制’的君主。这种政治我们称之为‘无政府状态’。洛克的观点是：为了确保国家的法治，必须由人民的代表制定法律，而由国王或政府执行法律。”