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What Is Enlightenment? 什么是啟蒙?
Enlightenment is man's leaving his self-caused immaturity. Immaturity is the incapacity to use one's intelligence without the guidance of another.
Such immaturity is self-caused if it is not caused by lack of intelligence, but by lack of determination and courage to use one's intelligence without being guided by another. Have the courage to use your own intelligence! is therefore the motto of the Enlightenment.
Through laziness and cowardice a large part of mankind, even after nature has freed them from alien guidance, gladly remain immature. It is because of laziness and cowardice that it is so easy for others to usurp the role of guardians. It is so comfortable to be a minor! If I have a book which provides meaning for me, a pastor who has conscience for me, a doctor who will judge my diet for me and so on, then I do not need to exert myself. I do not have any need to think; if I can pay, others will take over the tedious job for me. The guardians who have kindly undertaken the supervision will see to it that by far the largest part of mankind, including the entire "beautiful sex," should consider the step into maturity, not only as difficult but as very dangerous.
After having made their domestic animals dumb and having carefully prevented these quiet creatures from daring to take any step beyond the lead-strings to which they have fastened them, these guardians then show them the danger which threatens them, should they attempt to walk alone. Now this danger is not really so very great; for they would presumably learn to walk after some stumbling. However, an example of this kind intimidates and frightens people out of all further attempts.
It is difficult for the isolated individual to work himself out of the immaturity which has become almost natural for him. He has even become fond of it and for the time being is incapable of employing his own intelligence, because he has never been allowed to make the attempt. Statues and formulas, these mechanical tools of a serviceable use, or rather misuse, of his natural faculties, are the ankle-chains of a continuous immaturity. Whoever threw it off would make an uncertain jump over the smallest trench because he is not accustomed to such free movement. Therefore there are only a few who have pursued a firm path and have succeeded in escaping from immaturity by their own cultivation of the mind.
But it is more nearly possible for a public to enlighten itself: this is even inescapable if only the public is given its freedom. For there will always be some people who think for themselves, even among the self-appointed guardians of the great mass who, after having thrown off the yoke of immaturity themselves, will spread about them the spirit of a reasonable estimate of their own value and of the need for every man to think for himself...
A public can only arrive at enlightenment slowly. Through revolution, the abandonment of personal despotism may be engendered and the end of profit-seeking and domineering oppression may occur, but never a true reform of the state of mind. Instead, new prejudices, just like the old ones, will serve as the guiding reins of the great, unthinking mass.
All that is required for this enlightenment is freedom; and particularly the least harmful of that may be called freedom, namely, the freedom for man to make public use of his reason in all matters. But I hear people clamor on all sides: Don't argue! The officer says: Don't argue, drill! The tax collector: Don't argue, pay! The pastor: Don't argue, believe!... Here we have restrictions on freedom everywhere. Which restriction is hampering enlightenment, and which does not, or even promotes it? I answer: The public use of a man's reason must be free at all times, and this alone can bring enlightenment among men....
The question may now be put: Do we live at present in an enlightened age? The answer is: No, but in an age of enlightenment. Much still prevents men from being placed in a position to use their own minds securely and well in matters of religion. But we do have very definite indications that this field of endeavor is being opened up for men to work freely and reduce gradually the hindrances preventing a general enlightenment and an escape from self-caused immaturity. 中文翻譯請(qǐng)翻看下一頁(yè)。
啟蒙乃是人脫離其自我導(dǎo)致的不成熟狀態(tài)。不成熟狀態(tài)就是沒(méi)有他人引導(dǎo)便無(wú)法使用自己的理智。如果不是因?yàn)槿鄙倮碇�，而是因�(yàn)樵跓o(wú)人引導(dǎo)時(shí)缺少使用自己理智的決心和勇氣，那么此種不成熟狀態(tài)就是自我導(dǎo)致的。因此，“敢于運(yùn)用你自己的理智!”就是啟蒙的座右銘。
由于懶惰與懦弱，人類(lèi)的很大一部分在大自然把他們從外界的引導(dǎo)下釋放出來(lái)后，依然甘愿處于不成熟狀態(tài)。正因?yàn)閼卸枧c懦弱，別人便得以輕而易舉地以看護(hù)人自居。做未成年人是多么安逸!假如有書(shū)本為我釋疑解惑，有牧師為我提供良知，有醫(yī)生為我鑒別食譜，如此等等，那么我自己便不必勞神費(fèi)力。我沒(méi)有任何思考的必要;假如我能夠支付報(bào)酬，別人會(huì)接替我那份乏味的苦差事。那些好心承擔(dān)了監(jiān)督任務(wù)的看護(hù)人將確保包括所有女性在內(nèi)的人類(lèi)的最大多數(shù)，把走向成熟看作不僅是困難的，而且是非常危險(xiǎn)的。
這些看護(hù)人首先使他們的溫馴的動(dòng)物們保持沉默，并小心翼翼地防止這些安靜的奴才們膽敢邁出韁繩所許可的范圍一步，然后便展示給他們看試圖獨(dú)自行走將面臨的危險(xiǎn)。事實(shí)上這種危險(xiǎn)并不那么可怕，因?yàn)樵诘箮状魏笏麄兒芸赡芫蛯W(xué)會(huì)了走路。但是，這種失敗的例子使人們望而生畏，不敢做任何進(jìn)一步的嘗試。
對(duì)于孤立的個(gè)人來(lái)說(shuō)，想要掙脫那幾乎已成為自己天性的不成熟狀態(tài)是困難的。他甚至愛(ài)上了這種狀態(tài)，而且眼下他也沒(méi)有能力使用自己的理智，因?yàn)樗麖奈幢蝗菰S去做這樣的嘗試。法則、公理這類(lèi)與其說(shuō)利用還不如說(shuō)誤用其天賦的機(jī)械工具，是持久不成熟狀態(tài)的腳鐐。 任何拋棄腳鐐的人連最小的溝坎都無(wú)法穩(wěn)步跨過(guò)，因?yàn)樗巡涣?xí)慣這樣自由地移動(dòng)。因此，只有少數(shù)幾個(gè)人能通過(guò)修煉自己的心智，探索出一條堅(jiān)固的道路，并成功逃離不成熟狀態(tài)。
然而，公眾要啟蒙自己卻是更有可能的：可以說(shuō)只要給予公眾自由，這甚至是不可避免的;因?yàn)榧幢闶窃谀切┮源蟊娍醋o(hù)人自居的人們當(dāng)中，總會(huì)有一些獨(dú)立思考的人，他們?cè)谧约簲[脫不成熟狀態(tài)的桎梏之后，便會(huì)向周?chē)鷤鞑ヒ环N精神，既合理評(píng)估他們自身的價(jià)值，又激勵(lì)每一個(gè)人開(kāi)展獨(dú)立思考。……
大眾只能緩慢地達(dá)到啟蒙。通過(guò)革命，可以鏟除個(gè)人的專(zhuān)制統(tǒng)治，可以結(jié)束貪婪與霸道的壓迫，但卻決不可能帶來(lái)思想狀態(tài)的真正革新。相反，新的偏見(jiàn)就像舊的偏見(jiàn)一樣，會(huì)成為引導(dǎo)那些沒(méi)有思想的蕓蕓眾生的韁繩。
啟蒙所要求的唯一條件就是自由，尤其是所有自由中最無(wú)害的那種，即人在任何問(wèn)題上公開(kāi)運(yùn)用理性的自由。可是我卻處處聽(tīng)到人們大聲呵斥：不許爭(zhēng)辯!軍官說(shuō)：不許爭(zhēng)辯，操練!稅吏說(shuō)：不許爭(zhēng)辯，交錢(qián)!牧師說(shuō)：不許爭(zhēng)辯，相信!…… 到處都是對(duì)自由的限制。那么，到底哪一種限制會(huì)妨礙啟蒙，哪一種不會(huì)或甚至促進(jìn)啟蒙呢?我的回答是：對(duì)人的理性的公開(kāi)運(yùn)用在任何時(shí)候都必須是自由的，而這就足以給人們帶來(lái)啟蒙。……
于是人們可能要問(wèn)：我們現(xiàn)在是否生活在一個(gè)已經(jīng)啟蒙的時(shí)代?答案是否定的：我們正處于啟蒙時(shí)代。依然有許多障礙使人們不能在宗教問(wèn)題上安全有效地使用自己的大腦。不過(guò)，的確有種種清晰的跡象表明，此一努力的領(lǐng)域正在被打開(kāi)，以便人們自由地探索，從而逐步減少那些阻止普遍啟蒙與擺脫自我導(dǎo)致之不成熟狀態(tài)的障礙。-
伊曼努爾·康德(1724-1804)是啟蒙運(yùn)動(dòng)時(shí)期最重要的思想家之一，德國(guó)古典哲學(xué)的創(chuàng)始人�？档抡軐W(xué)理論結(jié)合了英國(guó)經(jīng)驗(yàn)主義與歐洲大陸的理性主義。他認(rèn)為，知識(shí)是人類(lèi)同時(shí)透過(guò)感官與理性得到的;經(jīng)驗(yàn)對(duì)知識(shí)的產(chǎn)生是必要的，但不是唯一的要素;把經(jīng)驗(yàn)轉(zhuǎn)換為知識(shí)，就需要理性(康德與亞里士多德一樣，將這種理性稱(chēng)為“范疇”)，而理性則是天賦的;人類(lèi)通過(guò)范疇的框架來(lái)獲得外界的經(jīng)驗(yàn)，沒(méi)有范疇就無(wú)法感知世界;但人類(lèi)的范疇中也有一些可以改變?nèi)祟?lèi)對(duì)世界的觀念的因素，因此事物本身與人所看到的事物是不同的，人永遠(yuǎn)無(wú)法確知事物的真正面貌。在倫理學(xué)上，康德提出的“絕對(duì)命令” 至今依然是道德哲學(xué)中的一條基本準(zhǔn)則。在宗教上，康德承認(rèn)無(wú)論是經(jīng)驗(yàn)還是理性都無(wú)法證明上帝的存在。但是他認(rèn)為，為了維護(hù)道德的緣故，我們必須假設(shè)上帝與靈魂的存在。在自然科學(xué)方面，康德提出了關(guān)于太陽(yáng)系起源的星云假說(shuō)�？档碌拇碜魇撬�“三大批判”，即《純粹理性批判》、《實(shí)踐理性批判》和《判斷力批判》�？档峦榉▏�(guó)大革命，他的《什么是啟蒙?》一文是對(duì)啟蒙運(yùn)動(dòng)的經(jīng)典辯護(hù)。本文是該文的節(jié)選，作者對(duì)人類(lèi)理性寄予了絕對(duì)信心，主張社會(huì)的每一個(gè)人都應(yīng)該獨(dú)立運(yùn)用自己的理性，對(duì)一切問(wèn)題進(jìn)行公開(kāi)的、自由的探究。康德在主張個(gè)人自由的時(shí)候并沒(méi)有滑向無(wú)政府主義，他提出用“公共安全”作為底線來(lái)約束自由辯論。他的那句引起爭(zhēng)議的名言可以為證：Argue as much as you like and about whatever you like, but obey!
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