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一方面又掺进去许多心理学的材料
§20n
Our first impression when we use the term 'thought' is of a subjective activity −− one among many similar faculties, such as memory, imagination, and will. Were thought merely an activity of the subject−mind and treated under that aspect by Logic, Logic would resemble the other sciences in possessing a well−marked object,hollister. It might in that case seem arbitrary to devote a special science to thought, while will, imagination, and the rest were denied the same privilege,abercrombie france. The selection of one faculty however might even in this view be very well grounded on a certain authority acknowledged to belong to thought, and on its claim to be regarded as the true nature of man, in which consists his distinction from the brutes. Nor is it unimportant to study thought even as a subjective energy. A detailed analysis of its nature would exhibit rules and laws, a knowledge of which is derived from experience. A treatment of the laws of thought, from this point of view, used once to form the body of logical science. Of that science Aristotle was the founder. He succeeded in assigning to thought what properly belongs to it. Our thought is extremely concrete; but in its composite contents we must distinguish the part that properly belongs to thought, or to the abstract mode of its action. A subtle spiritual bond,woolrich outlet, consisting in the agency of thought, is what gives unity to all these contents, and it was this bond, the form as form, that Aristotle noted and described. Up to the present day, the logic of Aristotle continues to be the received system. It has indeed been spun out to greater length, especially by the labours of the medieval Schoolmen who, without making any material additions, merely refined in details. The moderns also have left their mark upon this logic, partly by omitting many points of logical doctrine due to Aristotle and the Schoolmen, and partly by foisting in a quantity of psychological matter. The purport of the science is to become acquainted with the procedure of finite thought: and, if it is adapted to its presupposed object, the science is entitled to be styled correct. The study of this formal logic undoubtedly has its uses. It sharpens the wits, as the phrase goes, and teaches us to collect our thoughts and to abstract −− whereas in common consciousness we have to deal with sensuous conceptions which cross and perplex one another. Abstraction moreover implies the concentration of the mind on a single point, and thus induces the habit of attending to our inward selves. An acquaintance with the forms of finite thought may be made a means of training the mind for the empirical sciences, since their method is regulated by these forms: and in this sense logic has been designated Instrumental. It is true, we may be still more liberal, and say: Logic is to be studied not for its utility, but for its own sake; the superexcellent is not to be sought for the sake of mere utility. In one sense this is quite correct; but it may be replied that the superexcellent is also the most useful, because it is the all−sustaining principle which, having a subsistence of its own, may therefore serve as the vehicle of special ends which it furthers and secures. And thus, special ends, though they have no right to be set first, are still fostered by the presence of the highest good. Religion, for instance, has an absolute value of its own; yet at the same time other ends flourish and succeed in its train. As Christ says: 'Seek ye first the kingdom of God, and all these things shall be added unto you.' Particular ends can be attained only in the attainment of what absolutely is and exists in its own right.（Thought in its bearings upon objects）。
§20n
附释：当我们一提到思维，总觉得是指一种主观的活动，或我们所有的多种能力，如记忆力、表象力、意志力等等之一种。如果思维仅是一种主观的活动，因而便成为逻辑的对象，那么逻辑也将会与别的科学一样，有了特定的对象了。但这又未免有些武断，何以我们单将思维列为一种特殊科学的对象，而不另外成立一些专门科学来研究意志、想象等活动呢？思维之所以作为特殊科学研究的对象的权利，其理由也许是基于这一件事实，即我们承认思维有某种权威，承认思维可以表示人的真实本性，为划分人与禽兽的区别的关键。而且即使单纯把作为主观活动的思维,louboutin pas cher，加以认识、研究，也并不是毫无兴趣的事。对思维的细密研究，将会揭示其规律与规则，而对其规律与规则的知识，我们可以从经验中得来。从这种观点来研究思维的规律，曾构成往常所谓逻辑的内容。亚里士多德就是这门科学的创始人。他把他认为思维所具有的那种力量，都揭示出来了。我们的思维本来是很具体的，但是在思维的复杂的内容里，我们必须划分出什么是属于思维本身的或属于思维的抽象作用的。思维的作用，一种微妙的理智的联系，综合其思维所有的内容,hollister，亚氏把这种理智的联系，这种思维形式的本身，特别突出起来加以规定,hollister。亚里士多德这种逻辑一直到现在还是大家所公认的逻辑，经过中世纪的经院哲学家虽有所推衍，却没有增加什么材料，只是对于原有材料上更加细致的发挥罢了。近代人关于逻辑的工作,beats by dre，可以说主要地一方面是放弃了一些自亚里士多德及经院哲学家所传袭下来的许多逻辑规定，一方面又掺进去许多心理学的材料。这门科学的主旨在于认识有限思维的运用过程，只要这门科学所采取的方法能够适合于处理其所设定的题材，这门科学就算是正确的。从事这种形式逻辑的研究，无疑有其用处，可以借此使人头脑清楚，有如一般人所常说，也可以教人练习集中思想，练习作抽象的思考，而在日常的意识里，我们所应付的大都是些混淆错综的感觉的表象。但是在作抽象思考时，我们必须集中精神于一点，借以养成一种从事于考察内心活动的习惯。人们可以利用关于有限思维的形式的知识，把它作为研究经验科学的工具,air jordan，由于经验科学是依照这些形式进行的，所以，在这个意义下，也有人称形式逻辑为工具逻辑。诚然，我们尚可超出狭隘的实用观点说：研究逻辑并不是为了实用，而是为了这门科学的本身，因为探索最优良的东西，并不是为了单纯实用的目的。这话一方面固然不错，但从另一方面看来，最优良的东西，也就是最有用的东西。因为实体性的东西，坚定不移的东西，才是特殊目的的负荷者，并可以促进和实现这些特殊目的,casque beats。人们必不可将特殊目的放在第一位，但是那最优良的东西却能促进特殊目的的实现。譬如，宗教自有其本身的绝对价值,louboutin，但同时许多别的目的也通过宗教而得到促进和支持,hollister。基督说过："首先要寻求天国，别的东西也会加上给你们,hollister pas cher。"只有当达到了自它自为的存在时，才可以达到特殊的目的。Related articles:
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and thus
§ 52
In this way thought, at its highest pitch, has to go outside for any determinateness,air jordan pas cher; and although it is continually termed Reason, is out−and−out abstract thinking. And the result of all is that Reason supplies nothing beyond the formal unity required to simplify and systematise experiences; it is a canon, not an organon, of truth, and can furnish only a criticism of knowledge, not a doctrine of the infinite. In its final analysis this criticism is summed up in the assertion that in strictness thought is only the indeterminate unity and the action of this indeterminate unity,hollister france.
Kant undoubtedly held reason to be the faculty of the unconditioned but if reason be reduced to abstract identity only, it by implication renounces its unconditionality and is in reality no better than empty understanding. For reason is unconditioned only in so far as its character and quality are not due to an extraneous and foreign content, only in so far as it is self−characterising, and thus, in point of content, is its own master. Kant, however, expressly explains that the action of reason consists solely in applying the categories to systematise the matter given by perception, i.e. to place it in an outside order, under the guidance of the principle of non−contradiction.
§ 52
在这种方式下,hollister，思维的规定性即在它的最高点，也总有某种外在的东西,hollister pas cher。这种思维的方式，虽说也老是叫作理性，但只是彻头彻尾的抽象思维。这样，其结果，理性除了提供简单化系统化经验所需的形式统一以外，没有别的，在这样的意义下，理性只是真理的规则,woolrich outlet，不是真理的工具,abercrombie france。理性只能提供知识的批判，而不能提供关于无限者的理论,beats by dre。这种批判，分析到极至，可以总结在这样一句断语里：即思维本身只是一种无规定性的统一，或只是这个无规定性的统一的活动。
附释：康德诚然曾经认理性为〔理解〕无条件的事物的能力,hollister。但如果理性单纯被归结为抽象的同一性，则理性不啻放弃其无条件性，事实上，除了只是空疏的理智以外，没有别的了。理性之能为无条件的，只有由于理性不是为外来的异己的内容所决定，而是自己决定自己的，因此,abercrombie and fitch，在它的内容中即是在它自己本身内。但康德却明白宣称，理性的活动只在于应用范畴把知觉所供给的材料加以系统化,louboutin，换言之，使它有一种外在的条理,hollister，而系统化或条理化知觉材料所依据的原则仍不过仅仅是那个不矛盾的原则。
§ 53
(b) The Practical Reason is understood by Kant to mean a thinking Will, i.e. a Will that determines itself on universal principles. Its office is to give objective, imperative laws of freedom laws, that is, which state what ought to happen. The warrant for thus assuming thought to be an activity which makes itself felt objectively, that is, to be really a Reason, is the alleged possibility of proving practical freedom by experience, that is, of showing it in the phenomenon of selfconsciousness. This experience in consciousness is at once met by all that the Necessitarian produces from contrary experience, particularly by the sceptical induction (employed among others by Hume) from the endless diversity of what men regard as right and duty i.e. from the diversity apparent in those professedly objective laws of freedom.
§ 53
（ B ）实践理性——康德所谓实践理性是指一种能思维的意志，亦即指依据普遍原则自己决定自己的意志。实践理性的任务在于建立命令性的、客观的自由规律，这就是说，指示行为应该如此的规律,casque beats。这样就假定了思维为一种在客观上决定着的活动（换言之，思维事实上是一种理性），这样就有理由认为通过经验可以证明实践的自由，换言之，即有通过自我意识的现象以证明实践的自由。与此相反，决定论者则同样根据经验中重复多次出现的事实，特别是对人类所认作权利和义务（即对客观上应如此的自由规律）根据杂多纷歧的事实去归纳出怀疑性的（亦即休谟式的）决定论的观点。Related articles:
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