实践理性批判 序言 P6

H  由此我也就理解了,为什么我迄今所遇到的针对批判的驳难恰好都围绕着如下两点:一方面,在理论知识中被否定,而在实践知识中却又受肯定的那些用于本体的范畴的客观实在性;另一方面,那个自相矛盾的要求,即既把自己看作自由的主体,使自己成为本体,又同时因自然的意图使自己成为自己经验意识中的一个现象。

By this also I can understand why the most considerable objections which I have as yet met with against the Critique turn about these two points, namely, on the one side, the objective reality of the categories as applied to noumena, which is in the theoretical department of knowledge denied, in the practical affirmed; and on the other side, the paradoxical demand to regard oneself qua作为subject of freedom as a noumenon, and at the same time from the point of view of physical nature as a phenomenon in one's own empirical consciousness;

D 由此我也就懂得了,为什么至今还在向我提出的针对批判的最大反驳恰好都在围绕着两个要点打转: 7一方面被使用于本体上的范畴在理论知识上被否定而在实践知识上被肯定的客观实在性,另一方面,那个似非而是的要求,就是使自己作为自由的主体成为本体,同时却又在自然方面使自己成为自己独特的经验性意识中的现象。Hierdurch verstehe ich auch, warum die erheblichsten Einwürfe wider die Kritik, die mir bisher noch vorgekommen sind, sich gerade um diese zwei Angel drehen: nämlich einerseits 一方面im theoretischen Erkenntnis geleugnete[denied] und im praktischen behauptete[claim] objektive Realität der auf Noumenen angewandten[applied] Kategorien, andererseits die paradoxe Forderung, sich als Subjekt der Freiheit zum Noumen 本体, zu gleich aber auch in Absicht auf die Natur zum Phänomen in seinem eigenen empirischen Bewußtsein zu machen.

but at the same time also in the intention of nature to the phenomenon in its own empirical consciousness to do. 

H 因为只要他们对于德性和自由还没有构成任何明确的概念,那么他们就不能猜测,一方面人们会取什么作为本体构成所谓现象的基础,而在另一方面也不能猜测,究竟是否有可能形成有关它的任何概念,因为我们先前已经把理论应用方面的纯粹知性的一切概念都归于现象了。只有对实践理性的详尽批判,才能消除所有这些误解, 7并使构成它最大优点的那种前后一贯的思维方式明白地显示出来。

 for as long as one has formed no definite notions of morality and freedom, one could not conjecture on the one side what was intended to be the noumenon, the basis of the alleged phenomenon, and on the other side it seemed doubtful whether it was at all possible to form any notion of it, seeing that we had previously assigned all the notions of the pure understanding in its theoretical use exclusively to phenomena. Nothing but a detailed criticism of the practical reason can remove all this misapprehension and set in a clear light the consistency which constitutes its greatest merit.

D 因为只要人们还没有为自己形成任何有关自由和德性的确定概念,人们就不能猜出,一方面,他们要把什么当做本体来为所谓的现象奠定基础,另一方面,假如人们预先已经把纯粹知性在理论的运用中的一切概念都惟一地用在现象上了,那么是否在任何地方也有可能还对本体形成某种概念。只有对实践理性的一个详细的批判才能消除这一切误解,并把正好构成实践理性最大优点的那种一贯的思维方式置于澄明之中。

 for as long as one has formed no definite notions of morality and freedom, one could not conjecture on the one side what was intended to be the noumenon, the basis of the alleged phenomenon, and on the other side it seemed doubtful whether it was at all possible to form any notion of it, seeing that we had previously assigned all the notions of the pure understanding in its theoretical use exclusively to phenomena. Nothing but a detailed criticism of the practical reason can remove all this misapprehension and set in a clear light the consistency which constitutes its greatest merit.

 H 到此为止,我所要辩护的就是:那些业已经过特别批判的纯粹思辨理性的各个概念和原理,在这里又经一番考察,而这种做法原本不符合建立一种科学时所应采取的系统程序(因为业经判定的事情只须加以引证便可以了,不必再予以讨论)。不过在这里,这种做法不但允许,甚至是必要的:因为我们在这里看到理性及其概念已经转移到另外一种应用,而与理性在那里应用这些概念的方式完全不同了

So much by way of justification of the proceeding by which, in this work, the notions and principles of pure speculative reason which have already undergone their special critical examination are, now and then, again subjected to examination. This would not in other cases be in accordance with the systematic process by which a science is established, since matters which have been decided ought only to be cited and not again discussed. In this case, however, it was not only allowable but necessary, because reason is here considered in transition to a different use of these concepts from what it had made of them before.

D 因为理性连同那些概念是在向另一种运用的过渡中被考察的,这种运用完全不同于理性在彼处对这些概念的运用。但一个这样的过渡就使得把旧的运用和新的运用加以比较有了必要,以便把新的轨道和以前的轨道很好地区别开来,同时又让人注意到它们的关联。H 但是,这样一种转移就使得比较新旧两种应用成为必要,以便区分新旧两条路径,同时观察出它们之间的联系。Such a transition necessitates a comparison of the old and the new usage, in order to distinguish well the new path from the old one and, at the same time, to allow their connection to be observed.

 H 于是,人们就不会将这类考察,其中包括再度针对自由但在纯粹理性的实践应用之中的考察,视为只应当用于补苴思辨理性批判体系罅漏的补衬(因为这个体系就其意图而言是完整无缺的),也不会视为通常是给匆忙建筑起来的屋宇后加的支撑和扶垛, 而是视为使体系的连结明显起来的真实环节,以使我们洞察到,在前面只能够被表象为成问题的那些概念是实在的。p7

D 所以我们将把这种类型的考察,此外还有那些再次针对自由概念、但却在纯粹理性的实践运用中的考察,是看作例如仅仅要用来弥补思辨理性之批判体系的漏洞的插叙(因为这个体系在自己的意图中是完备的),也不是像在一栋仓促建造的房子那里常会做的那样,在后面还安上支柱和扶垛,而是看作使体系的关联变得明显可见的真实环节,为的是使那些在彼处只能悬拟地设想的概念,现在可以在其实在的体现中被看出来。8

Accordingly considerations of this kind, including those which are once more directed to the concept of freedom in the practical use of the pure reason, must not be regarded as an interpolation添写，插补serving only to fill up the gaps in the critical system of speculative reason (for this is for its own purpose complete), or like the props and buttresses which in a hastily constructed building are often added afterwards; but as true members which make the connexion of the system plain, and show us concepts, here presented as real, which there could only be presented problematically. 

H 这个提醒尤其适合自由概念,关于这个概念我们惊奇地注意到,居然那么多的人只是从与心理学的关联之中来看待自由概念,而自诩完全领会了它,并且能够解释它的可能性;然而如果他们先在先验的关联之中准确地思考自由概念,那么他们就会认识到,它作为一个成问题的概念在思辨理性的完整应用中是不可或缺的,而且也是完全不可理解的,并且如果他们后来进入这个概念的实践应用,那么他们必定达到他们现在如此不情愿同意的、就其原理决定其实践应用的地步。

This remark applies especially to the concept of freedom, respecting which one cannot but observe with surprise that so many boast of being able to understand it quite well and to explain its possibility, while they regard it only psychologically, whereas if they had studied it in a transcendental point of view, they must have recognized that it is not only indispensable as a problematical concept, in the complete use of speculative reason, but also quite incomprehensible; and if they afterwards came to consider its practical use, they must needs have come to the very mode of determining the principles of this, to which they are now so loth to assent. / loth不愿意勉强的；assent赞同

D 这个提醒尤其是针对自由概念的,对这个概念我们不能不惊奇地注意到,还有这么多人,仅仅由于他们在心理学的关系中来考察它,就自夸可以完全看穿它并能解释它的可能性。然而,假如他们事先在先验的关系中仔细掂量过这个概念,他们就既会认识到它作为在思辨理性的完备运用中的悬拟概念的不可缺少性,同时也会认识到它的不可理解性,并且,假如他们此后将它带到实践的运用上来,他们必定会自己在这运用的诸原理上恰好想到这种运用的同一个规定,这个规定是他们平时不会太愿意承认的。

D自由概念对于一切经验论者都是绊脚石,但对于批判的道德学家也是开启最崇高的实践原理的钥匙,这些道德学家由此看出,他们不可避免地必须合理地行事。为此之故,我请求读者不要把在分析论的结论那里关于这个概念所说的话以草率的眼光忽略而过。

The concept of freedom is the stone of stumbling for all empiricists, but at the same time the key to the loftiest practical principles for critical moralists, who perceive by its means that they must necessarily proceed by a rational method. For this reason I beg the reader not to pass lightly over what is said of this concept at the end of the Analytic.

H 自由概念对于一切经验主义者都是一块绊脚石,但对于批判的道德学家却是打开最崇高的实践原理的钥匙,后者通过这个概念领会到:他们不得不以理性的方式行事。出于这个缘故,我请求读者不要忽略我在分析论结尾关于这个概念所做的论述。8

H 这样一个体系,一如它在这里从经过批判之后的纯粹实践理性之中所发挥出来的那样,尤其为着不致错失 这个体系的整体所由以勾勒出来的 正确观点,是否花费了或大或小的工夫,我必须听由了解这样一种工作的人来判断。

I must leave it to those who are acquainted with works of this kind to judge whether such a system as that of the practical reason, which is here developed from the critical examination of it, has cost much or little trouble, especially in seeking not to miss the true point of view from which the whole can be rightly sketched.[是否有这样一个体系,一个 [是从对它的批判性审查中发展出来的] 实践理性的体系，是否花费了、尤其是在寻求不错过 借此可以正确地描绘整体的 真实的观点中 是否花费了或多或少的麻烦，我必须把它留给那些熟悉这类工作的人去判断。]

D这样一个体系,当它在这里由纯粹实践理性从对自己的批判中发展出来时,所花费的辛劳,尤其在为了不误解那个正确的观点、即这个体系的整体借以能被准确勾画出来的那个正确观点这方面的辛劳是多还是少,我必须留给这样一类工作的行家去评判。

H 这个体系虽然以《道德形而上学基础》为前提条件,不过这仅限于那部著作使人暂先认识职责原则,诠释一个确定的职责公式并证明其正当的理由①; 至于其他方面,这个体系是独立自足的。这里附加的所有实践科学的分类没有像思辨理性批判所做的那样完整,这一点可以在这个实践理性能力的性质之中找到有效的根据。

It presupposes, indeed, the Fundamental Principles of the Metaphysic of Morals, but only in so far as this gives a preliminary acquaintance with the principle of duty, and assigns and justifies a definite formula thereof; in other respects it is independent. * It results from the nature of this practical faculty itself that the complete classification of all practical sciences cannot be added, as in the critique of the speculative reason.[这是由于这种实践能力本身的性质，所有实践科学的完整分类不能被添加，就像在对思辨理性的批判中一样。]

D 该体系虽然以《道德形而上学基础》为前提,但只限于这部著作使人预先熟悉一下义务原则、提出一个确定的义务公式并为之说明理由的范围内①；除此之外这个体系是独立自存的。至于说没有把对一切实践科学的划分像思辨理性的批判曾做过的那样为了完备性而附加进来,对此也可以在这个实践理性能力的性状中找到有效的根据。

H 因为决定作为人类职责的职责,以便将它们分类,只有在作为这个决定的主体(人)依照其性质的实际面目,哪怕只是在一般职责所必需的范围以内,首先被认识之后,才是可能的。但是这个任务不属于一般实践理性批判,后者只应该详尽阐明它的可能性、范围和界限,而与人性没有特别的关系。因此,职责分类在这里只属于科学的体系,而不属于批判的体系。

For it is not possible to define duties specially, as human duties, with a view to their classification, until the subject of this definition (viz., man) is known according to his actual nature, at least so far as is necessary with respect to duty; 因为，为了对职责进行分类，不可能将其特别定义为人类职责，直到根据其实际性质了解到该定义的主体（即人），就职责而言至少在必要的范围内[so far as只要]

this, however, does not belong to a critical examination of the practical reason, the business of which is only to assign in a complete manner the principles of its possibility, extent, and limits, without special reference to human nature. The classification then belongs to the system of science, not to the system of criticism.

D 因为把义务特殊地规定为人类的义务以便对它们进行划分,这只有当这一规定的主体(人)按照他借以现实存在的性状 尽管只是在关系到一般义务而必要的范围内 预先被认识以后,才有可能；但这种规定不属于一般实践理性批判,后者只应当完备地指出一般实践理性的可能性、它的范围和界限的诸原则,而不与人的自然本性发生特殊的关系。所以这种划分在这里属于科学的体系,而不属于批判的体系。

Denn die besondere Bestimmung der Pflichten, als Menschenpflichten, um sie einzuteilen, ist nur möglich,

For the special determination of duties, as human duties, in order to divide them, is only possible

wenn vorher das Subjekt dieser Bestimmung (der Mensch), nach der Beschaffenheit, mit der er wirklich ist,

 if the subject of this determination (the human being), according to the nature /condition with which he really is, //according to his actual nature,

obzwar nur so viel als in Beziehung auf Pflicht überhaupt nötig ist, erkannt worden;

though only as much as in relation to duty in general(/anyway) necessary is, has been recognized;

at least so far as is necessary with respect to duty;

diese aber gehört nicht in eine Kritik der praktischen Vernunft überhaupt,

 but this does not belong in a critique of practical reason in general,

die nur die Prinzipien ihrer Möglichkeit, ihres Umfanges und Grenzen vollständig ohne besondere Beziehung auf die menschliche Natur angeben soll.

which should give only the principles of its possibility, its extent, and its limits completely without any special relation to human nature. 

1一个曾想对这本书表示某种责难的评论家,当他说:这里面没有提出任何新的道德原则,而只是提出了一个新的公式,这时他比他自己也许想要表达的意思更为切中要点。但是,谁想过还要引进一切道德的某种新原理并仿佛要首次发现它呢? 就好像在他之前世界曾经在什么是义务这点上无所知或是陷入了完全的错误似的。9但谁要是知道一个极其严格地规定 依照题目应该做什么而不许出错的公式对于数学家意味着什么,他就不会把一个对所有的一般义务而言都做着同一件事的公式看作某种无意义的和多余的了。—康德

* A reviewer who wanted to find some fault with this work has hit the truth better, perhaps, than he thought, when he says that no new principle of morality is set forth in it, but only a new formula. 一个想在这部作品中找出一些错误的评论家，也许比他认为的更准确地揭示了事实..But who would think of introducing a new principle of all morality and making himself as it were the first discoverer of it, just as if all the world before him were ignorant what duty was or had been in thorough-going error? But whoever knows of what importance to a mathematician a formula is, which defines accurately what is to be done to work a problem, will not think that a formula is insignificant and useless which does the same for all duty in general.

H 但是,谁想介绍一种所有德性的新原理,并且仿佛他首次发明了这些德性?似乎世界在他之前不知道什么是职责,或者完全弄错了。但是,谁要是知道一个十分准确地规定了该如何解题而不容岀错的公式,对数学家意味着什么,他就不会认为一个就所有一般职责起同样作用的公式是毫无意义的,可有可无的。

D 某位热爱真理、思想尖刻、但正因此却永远值得敬重的评论家对《道德形而上学基础》提出自己的反驳说, 善的概念在那里没有先于道德原则而得到确定(而在他看来这是必要的)①,对此我相信我已在分析论的第二章中给予了充分的考虑；我同样也顾及到了那些显露出一心要弄清真相的意愿的人士对我提出的好些别的反驳(因为那些只是死盯着自己的旧体系、已经事先决定了应当赞成什么或反对什么的人,反正不需要任何有可能妨碍他们的私人意图的讨论)；并且我也将坚持继续这样做。

daß der Begriff des Guten dort nicht (wie es seiner Meinung nach nötig gewesen wäre) vor dem moralischen Prinzip festgesetzt worden

In the second part of the Analytic I have given, as I trust, a sufficient answer to the objection of a truth-loving and acute critic * of the Fundamental Principles of the Metaphysic of Morals-- a critic always worthy of respect-- the objection, namely, that the notion of good was not established before the moral principle, as he thinks it ought to have been. * I have also had regard to many of the objections which have reached me from men who show that they have at heart the discovery of the truth, and I shall continue to do so (for those who have only their old system before their eyes, and who have already settled what is to be approved or disapproved, do not desire any explanation which might stand in the way of their own private opinion.)

p15

但毕竟,由于在这样一个哲学的和批判的时代,很难有人认真地主张那种经验论,它也许只是为了要对判断力进行练习,而且想通过对照把先天的理性原则的必然性更清楚地揭示出来,才被提出来的:所以人们对于那些愿意费力去从事这样一种本来恰好并无教益的工作的人,倒是会心怀感激的。

However, as in this philosophical and critical age such empiricism can scarcely be serious, and it is probably put forward only as an intellectual exercise and for the purpose of putting in a clearer light, by contrast, the necessity of rational a priori principles, we can only be grateful to those who employ themselves in this otherwise uninstructive labour.

 H因为在这样一个哲学和批判的时代,很难说有人能够认真地对待这种经验主义,而且它们之所以被提出来,或许只是为了练习判断力,并且通过对比使先天理性原则的必然性更加清楚地显示出来,所以我们对于那些甘愿劳心费神于这种原本并无教益的工作的人们,只能感激而已。