巴門(mén)尼德

巴門(mén)尼德【生卒】：約前6世紀(jì)末—前5世紀(jì)中葉以后

【介紹】： 古希臘哲學(xué)家，埃利亞學(xué)派的主要代表人物。其著作有《論自然》，現(xiàn)僅存一些殘篇。巴門(mén)尼德繼承了色諾芬尼提出的關(guān)于神是唯一的、無(wú)所不在、絕對(duì)不動(dòng)不變的觀點(diǎn)，創(chuàng)立了客觀唯心主義和形而上學(xué)的存在學(xué)說(shuō)。他認(rèn)為世界萬(wàn)物的本原是“存在”，“存在”是統(tǒng)一的、永恒的、不動(dòng)和不變的。他反對(duì)和攻擊赫拉克利特的“存在又不存在”的辯證法思想，認(rèn)為“存在者存在，不存在者不存在”，“存在者存在，它不可能不存在；存在者不存在，這個(gè)不存在必然存在，不存在者存在是不可能的”。只有那些“不能分辨是非的群氓”，才“居然認(rèn)為存在者和不存在同一又不同一，一切事物都有正反兩個(gè)方向”。在認(rèn)識(shí)論中，他否認(rèn)感性認(rèn)識(shí)的作用，認(rèn)為人們通過(guò)感覺(jué)所認(rèn)識(shí)到的都是變化無(wú)常的東西，是不真實(shí)的。感官不能向人們提供真理，它只能向人們提供似是而非的意見(jiàn)，只有通過(guò)理性認(rèn)識(shí)才能得到真理。他認(rèn)為“被思想的東西和思想的目標(biāo)是同一的”，即“思維與存在是同一的”。巴門(mén)尼德是最早在唯心主義基礎(chǔ)上提出思維與存在同一性原理的人，他的認(rèn)識(shí)論是唯心主義的。

巴門(mén)尼德簡(jiǎn)介巴門(mén)尼德是古希臘的哲學(xué)家，大約公元前515年出生在愛(ài)利亞，他是前蘇格拉底哲學(xué)家中最有代表性的人物之一。下面是我搜集整理的巴門(mén)尼德簡(jiǎn)介，希望對(duì)你有幫助。
巴門(mén)尼德簡(jiǎn)介
巴門(mén)尼德的具體生存時(shí)間現(xiàn)在已經(jīng)無(wú)法準(zhǔn)確的知曉了，研究認(rèn)為巴門(mén)尼德活躍在公元前6世紀(jì)末~前5世紀(jì)中葉以后，特別是五世紀(jì)的上半葉是其思想成熟和影響最大的時(shí)期，巴門(mén)尼德創(chuàng)立了愛(ài)利亞派，也是這一哲學(xué)派別的主要代表人物。巴門(mén)尼德是克塞諾芬尼的學(xué)生，但是也受到畢達(dá)哥拉斯派的影響。巴門(mén)尼德認(rèn)為沒(méi)有事物是永恒不變的，人的感官認(rèn)知是不可靠的。受到了克塞諾芬尼關(guān)于神是不動(dòng)的“一 ”的理論影響，創(chuàng)立了自己的形而上學(xué)的理論，這一理論的出現(xiàn)是通過(guò)對(duì)抽象形象的概括出來(lái)的，是從感官世界概括出來(lái)的一般范疇的“存在”，巴門(mén)尼德認(rèn)為事物是永恒存在的，是不會(huì)發(fā)生變化的，雖然我們有時(shí)候看到這個(gè)事物已經(jīng)不存在了，但是它卻存在于我們不知道的某個(gè)地方。

巴門(mén)尼德還認(rèn)為存在是不動(dòng)的，是真實(shí)的，能夠被思想，感性世界的具體事務(wù)是非存在，是假象，不能被思想。巴門(mén)尼德提出沒(méi)有存在之外的思想，被思想的東西與思想的目標(biāo)是同一的，因此巴門(mén)尼德提出了“思想與存在是同一的”的命題。巴門(mén)尼德在哲學(xué)史上有著非常重要的地位，因?yàn)榘烷T(mén)尼德創(chuàng)造了一種形而上學(xué)的論證方式。

巴門(mén)尼德是一位形而上學(xué)的哲學(xué)家，可以說(shuō)是形而上學(xué)之中的著名人物，其后很多著名的哲學(xué)家都曾經(jīng)受到巴門(mén)尼德的影響。
巴門(mén)尼德的貢獻(xiàn)
首先巴門(mén)尼德對(duì)于后世哲學(xué)家的影響是非常大的，柏拉圖就曾經(jīng)記載了當(dāng)時(shí)年輕的蘇格拉底(這個(gè)時(shí)候大約是公元前450年左右)曾經(jīng)與當(dāng)時(shí)已經(jīng)年邁的巴門(mén)尼德見(jiàn)過(guò)一次面的事情，蘇格拉底肯定是從巴門(mén)尼德那里學(xué)到了很多的東西，后來(lái)柏拉圖記述了這段經(jīng)歷，從這段經(jīng)歷的記述中我們也可以看到巴門(mén)尼德對(duì)柏拉圖的影響也是不小的。而且巴門(mén)尼德創(chuàng)造了一種形而上學(xué)的論證方式，這種論證方式在后世很多哲學(xué)家的身上都見(jiàn)到過(guò)，甚至是兩千多年之后的著名哲學(xué)家黑格爾也深受影響。

巴門(mén)尼德創(chuàng)造了一種形而上學(xué)的論證方式，這種論證方式得到了后世很多哲學(xué)家的推崇，很多哲學(xué)家身上都曾經(jīng)見(jiàn)到這種論證方式的影子，很多人說(shuō)是巴門(mén)尼德創(chuàng)造了邏輯，實(shí)際上巴門(mén)尼德創(chuàng)造的是基于邏輯的形而上學(xué)，可以說(shuō)巴門(mén)尼德是形而上學(xué)的一個(gè)重要的代表性的人物，開(kāi)創(chuàng)了愛(ài)利亞派，并且是這一派別的重要的代表性人物。

總而言之，巴門(mén)尼德在哲學(xué)上的成就是非常大的，巴門(mén)尼德的貢獻(xiàn)是舉世矚目的，大大的影響了后世的很多哲學(xué)家。
巴門(mén)尼德的歷史評(píng)價(jià)
巴門(mén)尼德是一位著名的哲學(xué)家，其哲學(xué)思想大大的影響了后人，甚至是蘇格拉底，甚至于柏拉圖等都受到其哲學(xué)思想的影響，更甚至兩千多年之后的著名哲學(xué)家黑格爾也受到了巴門(mén)尼德的影響，在黑格爾的身上也存在著巴門(mén)尼德創(chuàng)立的形而上學(xué)的論證方式的影子，可以說(shuō)巴門(mén)尼德是一位偉大的哲學(xué)家，這一點(diǎn)是任何人都無(wú)法否認(rèn)的事實(shí)。

巴門(mén)尼德的學(xué)說(shuō)是形而上學(xué)的的代表性學(xué)說(shuō)，形而上學(xué)的觀點(diǎn)雖然是肯定了事物的客觀存在，但是卻否認(rèn)了事物是處于運(yùn)動(dòng)之中的，是不停的變化的事實(shí)，認(rèn)為事物無(wú)論什么情況之下都是客觀存在著，并且是一成不變的，這種思想從今天科學(xué)的角度來(lái)看還是具有非常大的局限性的，形而上學(xué)的論證方式也是缺乏必要的科學(xué)依據(jù)的，在今天科技發(fā)達(dá)的情形之下，我們可以一眼就能夠看出其具有的落后性，但是在兩千五百多年之前就能夠提出這種論證方式還是比較具有自己的獨(dú)創(chuàng)性和進(jìn)步意義的。

Parmenides 巴門(mén)尼德Parmenides 巴門(mén)尼德
Birth ca. 520 BCE

Death ca. 450 BCE

School/tradition 學(xué)派/傳統(tǒng)Eleatic school 愛(ài)利亞學(xué)派

Main interests 主要興趣Metaphysics, Ontology 形而上學(xué)、本體論

Notable ideas 著名思想Being is, Eternal return, Determinism, Ultimate reality, Monotheism 存在者存在、永恒輪回、決定論、終極實(shí)在，一神論

Influenced by 受影響

Amenias, Pythagoras, Xenophanes of Colophon 阿門(mén)尼阿斯、畢達(dá)哥拉斯、克勒芬的色諾芬尼

Influenced 影響

Zeno of Elea, Melissus of Samos, Socrates, Plato, Aristotle, Spinoza, Nietzsche, Heidegger 愛(ài)利亞的芝諾、薩莫斯島的墨利索斯、蘇格拉底、柏拉圖、亞里士多德、斯賓諾莎、尼采、海德格爾

Parmenides of Elea was an ancient Greek philosopher born in Elea, a Greek city on the southern coast of Italy. He was the founder of the Eleatic school of philosophy. The single known work of Parmenides is a poem which has survived only in fragmentary form. In this poem, Parmenides describes two views of reality. In The Way of Truth (a part of the poem), he explains how reality is one, change is impossible, and existence is timeless, uniform, and unchanging. In The Way of Opinion, he explains the world of appearances, which is false and deceitful. These thoughts strongly influenced Plato, and through him, the whole of western philosophy.

愛(ài)利亞的巴門(mén)尼德是一位生于愛(ài)利亞（意大利南海岸的希臘城市）古希臘哲學(xué)家。他是愛(ài)利亞哲學(xué)學(xué)派的創(chuàng)始人。他眾所周知的唯一作品是一首僅以殘篇形式幸存的詩(shī)。在詩(shī)中，巴門(mén)尼德表述了兩種對(duì)實(shí)在的觀點(diǎn)。在“真理之路”（詩(shī)的一部分）中，巴門(mén)尼德解釋實(shí)在如何是“一”，變化是不可能的、存在是永恒的、同一的和不變的。在“意見(jiàn)之路”中，巴門(mén)尼德解釋表象世界，認(rèn)為表象世界是虛假的、欺人的。這些思想強(qiáng)烈影響了柏拉圖，通過(guò)柏拉圖，又影響了整個(gè)西方哲學(xué)。

Parmenides is one of the most significant of the pre-Socratic philosophers. His only known work, conventionally titled On Nature, is a poem, which has only survived in fragmentary form. Approximately 150 lines of the poem remain today; reportedly the original text had 3,000 lines. It is known, however, that the work originally divided into three parts:

巴門(mén)尼德是最重要的前蘇格拉底哲學(xué)家之一。他唯一幸存的作品是一首詩(shī)，習(xí)慣上稱之為《論自然》，僅以殘篇的形式保存下來(lái)。將近150行詩(shī)流傳至今；據(jù)傳原作品共有3000行。可是，我們知道，這部作品最初分為三個(gè)部分：

A proem, which introduced the entire work,

A section known as "The Way of Truth", and

A section known as "The Way of Appearance/Opinion".

序言，介紹整個(gè)作品；一部分稱之為“真理之路”和另一部分稱之為“現(xiàn)象/意見(jiàn)之路”。

The poem is a narrative sequence in which the narrator travels "beyond the beaten paths of mortal men" to receive a revelation from an unnamed goddess (generally thought to be Persephone or Dike) on the nature of reality.

詩(shī)采取敘事形式，其中敘述者超越常人所走的路，獲得一位無(wú)名女神（一般認(rèn)為是珀?duì)柸Ｄ鵞宙斯之女] 或狄刻[秩序女神]）有關(guān)實(shí)在性質(zhì)的啟示。

Parmenides attempted to distinguish between the unity of nature and its variety, insisting in the Way of Truth upon the reality of its unity, which is therefore the object of knowledge, and upon the unreality of its variety, which is therefore the object, not of knowledge, but of opinion. In the Way of Opinion he propounded a theory of the world of seeming and its development, pointing out however that, in accordance with the principles already laid down, these cosmological speculations do not pretend to anything more than mere appearance.

巴門(mén)尼德試圖區(qū)分統(tǒng)一的自然與多樣性，認(rèn)為多樣性并非實(shí)在，因而是意見(jiàn)而不是知識(shí)的目的。在“意見(jiàn)之路”中，他提出一個(gè)表現(xiàn)世界及其發(fā)展的理論，但是他指出，按照確定的原則，這些宇宙猜想只不過(guò)是外表。

Proem 序言

In the Proem Parmenides describes his journey from darkness to light. Carried in a whirling chariot, and attended by the daughters of the Sun, he reaches a temple sacred to an unnamed goddess, by whom the rest of the poem is spoken. He must learn all things, she tells him, both truth, which is certain, and human opinions; for, though one cannot rely on human opinions, they represent an aspect of the whole truth.

在序言中，巴門(mén)尼德描述他的黑暗至光明之路。乘坐著疾駛的馬車，由太陽(yáng)的女兒們陪伴著，他抵達(dá)了一個(gè)朝拜未名女神的神殿，詩(shī)的其余部分就是由她來(lái)說(shuō)出來(lái)的。她告訴巴門(mén)尼德，他必須了解真理（它是可靠的）與常人意見(jiàn)；因?yàn)?，雖然我們不能信賴常人意見(jiàn)，但它們也表達(dá)了真理的一個(gè)方面。

The Way of Truth? 真理之路

The Way of Truth discusses that which is real, which contrasts in some way with the argument of the Way of Opinion, which discusses that which is illusory. Under the Way of Truth, Parmenides stated that there are two ways of inquiry: that it is, that it is not. He said that the latter argument is never feasible because nothing can not be.

與討論虛幻的“意見(jiàn)之路”相比，“真理之路”討論的是真實(shí)的東西。沿著“真理之路”，巴門(mén)尼德認(rèn)為，有兩種探究方式：存在與非存在。他說(shuō)后一種觀點(diǎn)是站不住腳的，因?yàn)椴淮嬖诟揪筒淮嬖凇?br>
The Way of Opinion 意見(jiàn)之路

In the Way of Appearance/Opinion/Seeming, Parmenides proceeds to explain the structure of the becoming cosmos (which is an illusion, of course) that comes from this origin.

在“意見(jiàn)之路”中，巴門(mén)尼德繼續(xù)解釋來(lái)自本源的生成宇宙（當(dāng)然是一種幻象）的結(jié)構(gòu)。

The structure of the cosmos is a fundamental binary principle that governs the manifestations of all the particulars: "the aether fire of flame", which is gentle, mild, soft, thin and clear, and self-identical — this is something like the masculine principle — and the other is "ignorant night", body thick and heavy — this is something like the feminine principle.

宇宙的結(jié)構(gòu)是這樣一個(gè)基本的二分原則：它控制著所有細(xì)節(jié)的表現(xiàn)—“以太火焰”，它是溫和的、適度的、柔軟的、稀薄的、明亮的、自我統(tǒng)一的—有點(diǎn)像陽(yáng)性原理；另一部分是“物質(zhì)的黑夜”，厚且重的那部分—有點(diǎn)像陰性原理。

Interpretations of Parmenides 對(duì)巴門(mén)尼德的解釋

The traditional interpretation of Parmenides work is that he argued that the every-day perception of reality of the physical world is mistaken, and that the reality of the world is One Being: an unchanging, ungenerated, indestructible whole. Under the Way of Opinion, Parmenides set out a contrasting but more conventional view of the world, thereby becoming an early exponent of the duality of appearance and reality. For him and his pupils, the phenomena of movement and change are simply appearances of a static, eternal reality.對(duì)巴門(mén)尼德作品的傳統(tǒng)解釋是：他認(rèn)為，對(duì)自然界本體的日常感覺(jué)是錯(cuò)誤的，世界本體是“單一的存在”：一個(gè)不變、非生成及不可毀滅的整體。巴門(mén)尼德根據(jù)“意見(jiàn)之路”提出了一個(gè)相反但更為傳統(tǒng)的世界觀，因而成為早期對(duì)表現(xiàn)與本體的二元性進(jìn)行解釋的人。

Nature (Prologue)

The mares that draw me as far as my heart would go escorted me, when the goddesses who were driving set me on the renowned road that leads through all cities the man who knows. Along this I was borne; for along it the wise horses drew at full stretch the chariot, and maidens led the way, The axle, urged round by the whirling wheels at either end, shrilled in its sockets and glowed, as the daughters of the sun, leaving the house of night and pushing the veils from their heads, hastened to escort me towards the light.

拉著我和我的心的馬車護(hù)衛(wèi)著我前行，駕車的女神們把我?guī)┻^(guò)智者所知的所有天下聞名的大道。我沿著這條路前行；沿著這條路，聰明的馬兒載著我全速前進(jìn)，少女們引路，車輪疾轉(zhuǎn)速行，車軸發(fā)燙、吱吱尖叫，太陽(yáng)的女兒們駛離夜幕，拉下頭上的面紗，加速把我送向光明。

There are the gates of the ways of night and day, enclosed by a lintel and a threshold of stone; and these, high in the ether, are fitted with great doors, and avenging Justice holds the keys which control these ways. The maidens entreated her with gentle words, and wisely persuaded her to thrust back quickly the bolts of the gate. The leaves of the door. swinging back, made a yawning gap as the brazen pins on either side turned in their sockets. Straight through them, along the broad way, the maidens guided mares and chariot; and the goddess received me kindly, and taking my right hand in hers spoke these words to me:

黑夜與白天之間有大門(mén)，由過(guò)梁與石頭門(mén)檻圍繞；這些們高聳入云，緊緊關(guān)閉，復(fù)仇女神掌管著啟門(mén)的鑰匙。少女們好言相求，機(jī)靈地勸說(shuō)她開(kāi)門(mén)。大門(mén)上黃銅插銷轉(zhuǎn)動(dòng)，打開(kāi)了一道縫，門(mén)開(kāi)了。少女們駕車長(zhǎng)驅(qū)直入，步入金光大道；女神親切地接見(jiàn)我，她抓著我的右手，對(duì)我言道：

"Welcome. youth, who come attended by immortal charioteers and mares which bear you on your journey to our dwelling. For it is no evil fate that has set you to travel on this road, far from the beaten paths of men, but right and justice. It is meet that you learn all things--both the unshakable heart of well-rounded truth and the opinions of mortals in which there is no true belief. But these, too, you must learn completely, seeing that appearances have to be acceptable, since they pervade everything."

歡迎你，年輕人，在神車馭手的陪同下，你乘坐馬車長(zhǎng)途跋涉來(lái)到我處。引領(lǐng)你沿著人們常走之路跋涉的并非厄運(yùn)，而是公平與正義。你了解所有這些都是很恰當(dāng)?shù)?--既認(rèn)識(shí)多姿多彩的真理也了解沒(méi)有信仰的凡人意見(jiàn)，這些意見(jiàn)，無(wú)處不有，因其表面尚可接受，所以你要徹底研究。

The Way of Truth

Come now, and I will tell thee--and do thou hearken and carry my word away--the only ways of enquiry that can be thought of: the one way, that it is and cannot not-be, is the path of Persuasion, for it attends upon Truth; the other, that it is-not and needs must not-be, that I tell thee is a path altogether unthinkable. For thou couldst not know that which is-not (that is impossible) nor utter it; for the same thing can be thought as can be [construction as above, literally the same thing exists for thinking and for being].

來(lái)，讓我告訴你—我的話你要傾聽(tīng)---只有這些研究方法可以設(shè)想：第一條道路是---存在者存在，它不可能不存在---這是確信的途徑，因?yàn)樗险胬?；第二條道路是---存在者不存在，非存在必然存在，我告訴你，這是一條不可以想象的路。因?yàn)槟悴豢赡苷J(rèn)識(shí)也無(wú)法言說(shuō)非存在—這是不可能的；因?yàn)榭梢韵胂笈c存在是統(tǒng)一的。

That which can be spoken and thought needs must be: for it is possible for it, but not for nothing, to be; that is what I bid thee yonder. This is the first way of enquiry from which I hold thee back, and then from that way, also on which mortals wander knowing nothing, two-headed; for helplessness guides the wandering thought in their breasts; they are carried along, deaf and blind at once, altogether dazed--hordes devoid of judgment, who are persuaded that to be and to be-not are the same, yet not the same, and that of all things the path is backward-turning.

可以言說(shuō)與想象者一定存在：因?yàn)榇嬖谡叽嬖谑强赡艿?，而不存在者存在是不可能的；這一點(diǎn)你必須記住。這就是你要堅(jiān)持的第一條研究道路，然后就是凡人匆匆一無(wú)所知、彷徨不定的道路，因?yàn)椴恢胍I(lǐng)著他們搖擺不定的思想；他們既聾又啞，頭昏眼花---這群人毫無(wú)判斷，認(rèn)為存在與非存在既同一又不同一，萬(wàn)物之路皆有相仿的方面。

For never shall this be proved, that things that are not are; but do thou hold back thy thought from this way of enquiry, nor let custom, born of much experience, force thee to let wander along this road thy aimless eye, thy echoing ear or thy tongue; but do thou judge by reason the strife-encompassed proof that I have spoken.

證明非存在存在根本是不可能的；你要在思想上避免這種研究方式，也不要讓很多來(lái)自經(jīng)驗(yàn)的習(xí)慣強(qiáng)迫尼德沒(méi)有方向的眼睛、應(yīng)聲蟲(chóng)的耳朵或舌頭徘徊于這條道路上；你要憑理性圍繞我所說(shuō)的證據(jù)加以判斷。

One way only is let to be spoken of, that it is; and on this way are full many signs that what is is uncreated and imperishable, for it is entire, immovable and without end. It was not in the past, nor shall it be, since it is now, all at once, one, continuous; for what creation wilt thou seek for it? How and whence did it grow? Nor shall I allow thee to say or to think, "from that which is not"; for it is not to be said or thought that it is not. And what need would have driven it on to grow, starting from nothing, at a later time rather than an earlier? Thus it must either completely be or be not.

只有一種可言說(shuō)的道路，那就是：存在者存在；在這條道路上有很多說(shuō)明存在者既非創(chuàng)生亦非消滅的跡象，因?yàn)樗峭暾?、不?dòng)的、沒(méi)有完結(jié)的。它既非存在于將來(lái)，也非存在于過(guò)去，因?yàn)樗侨淮嬖谟诂F(xiàn)在的連續(xù)的整體；你尋求它是什么產(chǎn)生的、如何、何時(shí)產(chǎn)生的嗎？我不允許你這樣說(shuō)話這樣思考，“來(lái)自非存在”，因?yàn)閷?duì)于非存在既無(wú)法言說(shuō)也無(wú)法思考。如果需要從開(kāi)始成長(zhǎng)，那它為什么不晚一點(diǎn)產(chǎn)生呢？所以，它要么就整個(gè)存在，要么就不存在。

Nor will the force of credibility ever admit that anything should come into being, beside Being itself, out of Not-Being. So far as that is concerned, justice has never released (Being) in its fetters and set it free either to come into being or to perish, but holds it fast. The decision on these matters depends on the following: IT IS, or IT IS NOT. It is therefore decided--as is inevitable-(that one must) ignore the one way as unthinkable and inexpressible (for it is no true way) and take the other as the way of Being and Reality. How could Being perish? How could it come into being? If it came into being, it is Not; and so too if it is about-to-be at some future time. Thus Coming-into-Being is quenched, and Destruction also into the unseen.

除了存在之外，可信性的力量絕不允許從非存在中產(chǎn)生任何存在。事實(shí)上，正義從不放松存在的鎖鏈，讓其自由存在或消滅，而是緊緊地抓住它不放。對(duì)這些事情的判斷依據(jù)是：它不是存在就是非存在。因此我們斷定---這是必然---我們必須拒絕不可想象與言說(shuō)的道路（因?yàn)樗遣徽_的道路），因而把另一條道路作為存在與本體的道路。存在如何消滅？存在是怎樣產(chǎn)生的？如果它是產(chǎn)生的，它現(xiàn)在就是非存在；如果它在將來(lái)產(chǎn)生也是一樣的。所以，產(chǎn)生被禁止，消滅也是不可能的。

Nor is Being divisible, since it is all alike. Nor is there anything (here or) there which could prevent it from holding together, nor any lesser thing, but all is full of Being. Therefore it is altogether continuous; for Being is close to Being.

存在不可分，因?yàn)樗且粋€(gè)整體。沒(méi)有什么東西能阻止它保持整體，也沒(méi)有什么東西能減少它，它就是存在全部。所以它是完全連續(xù)的；因?yàn)榇嬖诰o挨著存在。

But it is motionless in the limits of mighty bonds, without beginning, without cease, since Becoming and Destruction have been driven very far away, and true conviction has rejected them. And remaining the same in the same place, it rests by itself and thus remains there fixed; for powerful Necessity holds it in the bonds of a Limit, which constrains it round about, because it is decreed by divine law that Being shall not be without boundary. For it is not lacking; but if it were (spatially infinite), it would be lacking everything.

存在在強(qiáng)大的鎖鏈的束縛下是不動(dòng)的，它無(wú)始無(wú)終，因?yàn)楫a(chǎn)生與消滅已被遠(yuǎn)遠(yuǎn)趕走，鎮(zhèn)里的信念也拒斥它們。它是同一的，永遠(yuǎn)在一個(gè)地方，依據(jù)自身而存在，因而是固定的；由于強(qiáng)大的必然性將它緊緊束縛，不讓其四處走動(dòng)，神圣的法律規(guī)定，如果沒(méi)有界限，存在就是非存在。它沒(méi)有缺陷；如果它在空間上是無(wú)限的，那么它就會(huì)處處有缺陷。

To think is the same as the thought that It Is; for you will not find thinking without Being, in (regard to) which there is an expression. For nothing else either is or shall be except Being, since Fate has tied it down to be a whole and motionless; therefore all things that mortals have established, believing in their truth, are just a name: Becoming and Perishing, Being and Non-Being, and Change of position, and alteration of bright colour.

思想與對(duì)存在的思想是同一的；因?yàn)闆](méi)有為思想表達(dá)的存在，就不會(huì)出現(xiàn)思想。除了存在之外，不會(huì)再有別的東西，因?yàn)槊\(yùn)已把它弄成一個(gè)不動(dòng)的整體，所以，相信其真理的凡人們已確定的所有東西---生成與消滅，存在于非存在，位置的變化與光色的改變---都只是一個(gè)名字而已。

But since there is a (spatial) Limit, it is complete on every side, like the mass of a well-rounded sphere, equally balanced from its centre in every direction; for it is not bound to be at all either greater or less in this direction or that; nor is there Not-Being which could check it from reaching to the same point, nor is it possible for Being to be more in this direction, less in that, than Being, because it is an inviolate whole. For, in all directions equal to itself, it reaches its limits uniformly.

然而，由于存在空間的限制，存在在各個(gè)側(cè)面都是完整的，就象一個(gè)很圓的球體，在各個(gè)方向上相對(duì)于中心都是對(duì)稱的，因?yàn)樗豢赡茉谝粋€(gè)方向上小另一個(gè)方向上大；沒(méi)有非存在阻止它達(dá)到同一點(diǎn)，存在在某一方向上多而在另一方向上少是不可能的，因?yàn)樗遣豢社栉鄣恼w。在所有方向上與其自身的距離都相等，各個(gè)方向所受的限制是同一的。

At this point I cease my reliable theory (Logos) and thought, concerning Truth; from here onwards you must learn the opinions of mortals, listening to the deceptive order of my words.

至此，我介紹完了我關(guān)于真理可靠的理論（羅格斯）和思想；從此，你必須了解常人意見(jiàn)，傾聽(tīng)我所說(shuō)的欺騙性情況。

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