on the improvement of the understanding(提高阅读能力)-第2章
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became more and more discernible to me； they became more frequent and
more lasting； especially after I had recognized that the acquisition of
wealth； sensual pleasure； or fame； is only a hindrance； so long as they are
sought as ends not as means； if they be sought as means； they will be
under restraint； and； far from being hindrances； will further not a little the
end for which they are sought； as I will show in due time。
＇12＇ （1） I will here only briefly state what I mean by true good； and
also what is the nature of the highest good。 （2） In order that this may be
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On the Improvement of the Understanding
rightly understood； we must bear in mind that the terms good and evil are
only applied relatively； so that the same thing may be called both good and
bad according to the relations in view； in the same way as it may be called
perfect or imperfect。 （3） Nothing regarded in its own nature can be called
perfect or imperfect； especially when we are aware that all things which
come to pass； come to pass according to the eternal order and fixed laws
of nature。
＇13＇ （1） However； human weakness cannot attain to this order in its
own thoughts； but meanwhile man conceives a human character much
more stable than his own； and sees that there is no reason why he should
not himself acquire such a character。 （2） Thus he is led to seek for means
which will bring him to this pitch of perfection； and calls everything
which will serve as such means a true good。 （13：3） The chief good is that
he should arrive； together with other individuals if possible； at the
possession of the aforesaid character。 （4） What that character is we shall
show in due time； namely； that it is the knowledge of the union existing
being the mind and the whole of nature。 ＇c＇
＇14＇ （1） This； then； is the end for which I strive； to attain to such a
character myself； and to endeavor that many should attain to it with me。
（2） In other words； it is part of my happiness to lend a helping hand； that
many others may understand even as I do； so that their understanding and
desire may entirely agree with my own。 （3） In order to bring this about； it
is necessary to understand as much of nature as will enable us to attain to
the aforesaid character； and also to form a social order such as is most
conducive to the attainment of this character by the greatest number with
the least difficulty and danger。
＇15＇ （1） We must seek the assistance of Moral Philosophy ＇d＇ and the
Theory of Education； further； as health is no insignificant means for
attaining our end； we must also include the whole science of Medicine；
and； as many difficult things are by contrivance rendered easy； and we can
in this way gain much time and convenience； the science of Mechanics
must in no way be despised。
＇16＇ （1） But before all things； a means must be devised for
improving the understanding and purifying it； as far as may be at the
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outset； so that it may apprehend things without error； and in the best
possible way。 （2） Thus it is apparent to everyone that I wish to direct all
science to one end ＇e＇ and aim； so that we may attain to the supreme
human perfection which we have named； and； therefore； whatsoever in the
sciences does not serve to promote our object will have to be rejected as
useless。 （3） To sum up the matter in a word； all our actions and thoughts
must be directed to this one end。
＇17＇ （1） Yet； as it is necessary that while we are endeavoring to attain
our purpose； and bring the understanding into the right path we should
carry on our life； we are compelled first of all to lay down certain rules of
life as provisionally good； to wit the following：… I。 （2） To speak in a
manner intelligible to the multitude； and to comply with every
general custom that does not hinder the attainment of our purpose。
（3） For we can gain from the multitude no small advantages；
provided that we strive to accommodate ourselves to its
understanding as far as possible： moreover； we shall in this way gain
a friendly audience for the reception of the truth。 II。 （17：4） To
indulge ourselves with pleasures only in so far as they are necessary
for preserving health。 III。 （5） Lastly； to endeavor to obtain only sufficient
money or other commodities to enable us to preserve our life and
health； and to follow such general customs as are consistent with our
purpose。
＇18＇ （1） Having laid down these preliminary rules； I will betake
myself to the first and most important task； namely； the amendment of the
understanding； and the rendering it capable of understanding things in the
manner necessary for attaining our end。 （2） In order to bring this about；
the natural order demands that I should here recapitulate all the modes of
perception； which I have hitherto employed for affirming or denying
anything with certainty； so that I may choose the best； and at the same time
begin to know my own powers and the nature which I wish to perfect。
＇19＇ （1） Reflection shows that all modes of perception or knowledge
may be reduced to four：… I。 （2） Perception arising from hearsay or from
some sign which everyone may name as he please。 II。 （3） Perception
arising from mere experience … that is； form experience not yet
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classified by the intellect； and only so called because the given event
has happened to take place； and we have no contradictory fact to set
against it； so that it therefore remains unassailed in our minds。 III。
（19：4） Perception arising when the essence of one thing is inferred
from another thing； but not adequately； this comes when ＇f＇ from some
effect we gather its cause； or when it is inferred from some general
proposition that some property is always present。 IV。 （5） Lastly； there is
the perception arising when a thing is perceived solely through its
essence； or through the knowledge of its proximate cause。
＇20＇ （1） All these kinds of perception I will illustrate by examples。 （2）
By hearsay I know the day of my birth； my parentage； and other matters
about which I have never felt any doubt。 （3） By mere experience I know
that I shall die； for this I can affirm from having seen that others like
myself have died； though all did not live for the same period； or die by the
same disease。 （4） I know by mere experience that oil has the property of
feeding fire； and water of extinguishing it。 （5） In the same way I know
that a dog is a barking animal； man a rational animal； and in fact nearly all
the practical knowledge of life。
