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Bertrand Russell 羅素 · Bertrand Arthur William Russell

An orphaned aristocrat who fell in love with Euclid at eleven, spent ten years proving that one and one are two, went to prison for opposing a war at forty-five and again for opposing the bomb at eighty-nine, and wrote the clearest English prose of any philosopher of his century.
一位失去雙親的貴族子弟;十一歲愛上了歐幾里得,花了十年證明一加一等於二;四十五歲因為反對一場戰爭而入獄,八十九歲又因為反對核彈而入獄。他寫出了他那個世紀所有哲學家當中最清楚的英文散文。

Born 出生
May 18, 1872, Trellech, Monmouthshire, Wales
Died 去世
February 2, 1970, Penrhyndeudraeth, Wales, aged 97
Family 家世
Grandson of Lord John Russell, twice prime minister; later 3rd Earl Russell
Studied and taught 求學與任教
Trinity College, Cambridge
Main works 主要著作
The Principles of Mathematics (1903), “On Denoting” (1905), Principia Mathematica (1910–13, with A. N. Whitehead), The Problems of Philosophy (1912), A History of Western Philosophy (1945)
Honors 榮譽
Order of Merit (1949); Nobel Prize in Literature (1950)

中文翻譯Every paragraph has a Chinese translation. Tap 中譯▾ under a paragraph to open that one, or use Show Chinese · 顯示中譯 at the top to open them all. 每一段都有中譯:點段落下方的「中譯」只開那一段,或按上方的「顯示中譯」一次全部打開。

Life · 生平

A life in three scenes 三幕人生

Pembroke Lodge 彭布羅克小屋

Russell was born in 1872 into one of the great Whig families of England. His mother and sister died when he was two and his father before he was four. His parents had been freethinkers and had named John Stuart Mill as his godfather in a secular sense, and they left instructions that the children be brought up by tutors who shared their views. The courts set the will aside. Bertrand and his brother Frank were raised at Pembroke Lodge in Richmond Park by their grandmother, a devout and strong-willed woman, in a household of elderly people and hushed voices. His grandfather, the former prime minister, died when the boy was six.

羅素 1872 年生於英格蘭最顯赫的輝格黨世家之一。他兩歲時,母親與姊姊去世;不到四歲,父親也去世了。他的父母是自由思想者,曾經請約翰・史都華・彌爾做他世俗意義上的教父;他們留下遺囑,要讓與他們見解相同的家庭教師把孩子帶大。法院否決了這份遺囑。伯特蘭與哥哥法蘭克,在里奇蒙公園的彭布羅克小屋由祖母養大;祖母虔誠而意志堅強,那個家裡都是老人,說話都壓低聲音。他的祖父,那位前首相,在他六歲時去世。

He was taught at home and was often lonely. At eleven his brother began to teach him Euclid, and he later called it one of the great events of his life. He had not imagined that there was anything so delicious in the world. He was also disappointed, because the axioms had to be accepted without proof, and his brother told him that if he did not accept them they could not go on. The wish to find out whether anything could be known for certain, which he traced to that lesson, governed the first half of his working life.

他在家裡受教育,常常很孤單。十一歲時,哥哥開始教他歐幾里得;他後來說,那是他一生中的大事之一。他沒有想像過世上會有這麼美妙的東西。他同時也很失望,因為公理必須不經證明就接受;而哥哥告訴他,如果他不接受,他們就沒辦法繼續下去。「想查明有沒有任何東西是能確定地被知道的」這個願望,他追溯到那一堂課;而它主宰了他工作生涯的前半。

The logician 邏輯學家

At Trinity College, Cambridge, he studied mathematics and then philosophy. In 1900 he met the Italian logician Giuseppe Peano at a congress in Paris and saw that the new symbolic logic was the tool he needed. Within a year he had drafted most of The Principles of Mathematics, which argued that the whole of mathematics follows from a small number of logical principles. In the spring of 1901 he found the contradiction now called Russell’s paradox, and the next decade went to repairing the damage. He and his former teacher Alfred North Whitehead wrote Principia Mathematica, three volumes of symbols published between 1910 and 1913. The publisher expected a loss, and the authors paid part of the cost. Russell said that his intellect never quite recovered from the strain.

在劍橋的三一學院,他先讀數學,再讀哲學。1900 年,他在巴黎的一場會議上遇見了義大利邏輯學家朱塞佩・皮亞諾,看出新的符號邏輯正是他需要的工具。不到一年,他就寫出了《數學的原理》的大部分草稿;這本書主張,整個數學都可以從少數幾條邏輯原則推出來。1901 年春天,他發現了現在稱為「羅素悖論」的那個矛盾;接下來的十年,都用在修補損害上。他與從前的老師阿弗烈・諾斯・懷海德合寫了《數學原理》:三大卷的符號,在 1910 到 1913 年間出版。出版社預期會虧本;兩位作者自己負擔了一部分費用。羅素說,他的智力從那番勞累之後,就再也沒有完全恢復。

In the same years he changed the way philosophy was done in English. His paper “On Denoting” of 1905 showed that the grammar of a sentence can hide its logical form, and that puzzles which had seemed deep could be dissolved by rewriting the sentence. From 1911 he taught Ludwig Wittgenstein, whose criticism of his work was so severe that Russell abandoned a book he was writing. He told a friend that he could not hope ever again to do fundamental work in philosophy.

在同一段時間裡,他改變了英語世界做哲學的方式。他 1905 年的論文〈論指稱〉顯示:一個句子的文法可能遮住了它的邏輯形式;而一些看起來很深的難題,只要把句子改寫,就可以消解掉。從 1911 年起,他教路德維希・維根斯坦;維根斯坦對他的著作批評得極其嚴厲,以致羅素放棄了一本正在寫的書。他告訴一位朋友,他不能指望自己還能再做哲學上根本的工作了。

The public man 公眾人物

The First World War turned him into a campaigner. He opposed British entry into the war and worked for the conscientious objectors. In 1916 he was fined, and Trinity dismissed him from his lectureship. In 1918 he was sentenced to six months in Brixton Prison for an article, and he used the time to write his Introduction to Mathematical Philosophy. In 1920 he went to Russia, met Lenin, and came back an opponent of the Bolsheviks at a time when most of his friends on the left admired them. He then spent most of a year lecturing in Peking, where he fell so ill with pneumonia that a Japanese newspaper reported his death.

第一次世界大戰把他變成了一位運動者。他反對英國參戰,並且為那些出於良心而拒服兵役的人奔走。1916 年他被罰款,三一學院解除了他的講師職位。1918 年,他因為一篇文章被判在布里克斯頓監獄服刑六個月;他利用那段時間寫了《數理哲學導論》。1920 年他到了俄國,見了列寧;回來之後成了布爾什維克的反對者,而那時他在左派的朋友大多仰慕他們。接著,他在北京講學了將近一年;在那裡他得了肺炎,病重到有一家日本報紙報導了他的死訊。

He lived for another forty-nine years. He supported himself by writing books for the general reader on marriage, education, happiness, power, and the history of philosophy, and with his second wife he ran an experimental school. He married four times. In 1940 a New York court canceled his appointment at City College on the ground that he was morally unfit to teach. Ten years later he received the Nobel Prize in Literature. In 1955 he and Einstein issued a manifesto against nuclear weapons, signed by Einstein a few days before his death. In 1961, at eighty-nine, Russell was sent to Brixton again, for a week, after a sit-down protest in London. He died of influenza in Wales in 1970.

他又活了四十九年。他靠著為一般讀者寫書來維生,談婚姻、教育、幸福、權力與哲學史;他還與第二任妻子辦了一所實驗學校。他結了四次婚。1940 年,紐約的一個法院撤銷了他在市立學院的任命,理由是他在道德上不適合教書。十年之後,他獲得了諾貝爾文學獎。1955 年,他與愛因斯坦發表了一份反對核武的宣言;愛因斯坦在去世前幾天簽了字。1961 年,八十九歲的羅素在倫敦的一場靜坐抗議之後,再度被送進布里克斯頓監獄,關了一個星期。1970 年,他因流感在威爾斯去世。

  1. 1872Born at Trellech, Wales生於威爾斯的特雷萊克
  2. 1883Begins Euclid with his brother Frank跟哥哥法蘭克開始學歐幾里得
  3. 1890Enters Trinity College, Cambridge進入劍橋三一學院
  4. 1901Discovers the paradox that bears his name發現以他為名的那個悖論
  5. 1905Publishes “On Denoting”發表〈論指稱〉
  6. 1910–13Principia Mathematica, with Whitehead與懷海德合著《數學原理》
  7. 1912The Problems of Philosophy《哲學問題》
  8. 1918Six months in Brixton Prison在布里克斯頓監獄服刑六個月
  9. 1920–21Visits Russia; lectures in Peking訪問俄國;在北京講學
  10. 1945A History of Western Philosophy《西方哲學史》
  11. 1950Nobel Prize in Literature諾貝爾文學獎
  12. 1955The Russell–Einstein Manifesto羅素—愛因斯坦宣言
  13. 1970Dies in Wales, aged 97在威爾斯去世,享年 97 歲

The central idea · 核心觀念

Look for the logical form 找出邏輯形式

Russell’s lasting contribution is a method. Consider the sentence “The present King of France is bald.” France has no king. Is the sentence true or false? If false, it seems that “The present King of France is not bald” should be true, and it is not. Some philosophers had concluded that the King of France must have a kind of being, short of existence, so that the sentence could be about him. Russell showed that the puzzle came from mistaking the grammar. The sentence looks like “Socrates is bald,” a name followed by a description. In its logical form it is three claims joined together: there is a king of France, there is only one, and whoever is king of France is bald. The first claim is false, so the whole is false, and nothing shadowy is needed.

羅素留下來的貢獻,是一種方法。考慮這個句子:「現任的法國國王是禿頭。」法國沒有國王。這個句子是真的還是假的?如果是假的,那麼「現任的法國國王不是禿頭」似乎就該是真的;而它並不是。有些哲學家於是得出結論:法國國王必定有某一種「存有」,還夠不上存在;這樣那個句子才有東西可以「關於」。羅素指出,這個難題出自把文法看錯了。那個句子看起來像「蘇格拉底是禿頭」:一個名字,後面接一個描述。而在它的邏輯形式上,它是連在一起的三個主張:有一位法國國王;只有一位;而且凡是法國國王的,都是禿頭。第一個主張是假的;所以整句是假的,不需要任何影子般的東西。

He applied the same procedure everywhere. When a way of speaking seems to commit us to strange entities, such as numbers, classes, or the average taxpayer, we should try to restate what is said in terms of things we have better reason to believe in. His slogan was that wherever possible, logical constructions are to be substituted for inferred entities. His logicism was this method applied to mathematics: numbers were to be constructed out of classes, and classes out of logic. The program did not fully succeed, as the lesson on numbers explains. The method survived and became the working practice of analytic philosophy, the tradition in which most English-speaking philosophers still write.

他把同樣的程序用在每一個地方。當一種說話的方式,似乎使我們承認一些奇怪的東西,例如數、類,或者「平均納稅人」,我們就該試著用我們更有理由相信的東西,把所說的內容重新陳述一遍。他的口號是:凡是可能的地方,都要用邏輯構造來取代推論出來的東西。他的邏輯主義,就是把這個方法用在數學上:數要從類構造出來,類要從邏輯構造出來。這個計畫並沒有完全成功;講數學的那一課說明了這一點。方法卻留了下來,成了分析哲學實際在用的做法;大多數英語世界的哲學家,至今仍在這個傳統裡寫作。

Philosophy is to be studied, not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves; because these questions enlarge our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic assurance which closes the mind against speculation.研習哲學,並不是為了它的問題有什麼確定的答案;因為通常沒有任何確定的答案可以被知道為真。研習它,是為了那些問題本身;因為這些問題擴大了我們對「什麼是可能的」的想法,豐富了我們理智上的想像力,並且減少了那種把心關起來、不肯思索的獨斷的自信。
The Problems of Philosophy (1912), chapter 15
The closing sentence of his most widely read book, slightly shortened. A man who had hoped to find certainty in mathematics is here recommending philosophy for its uncertainty. 他最多人讀的那本書的最後一句,略有刪節。一個曾經期望在數學裡找到確定性的人,在這裡因為哲學的「不確定」而推薦它。

The strongest objection · 最強的反駁

Clear, and too thin? 清楚,卻太單薄?

The objection came from his own pupil. Wittgenstein held that Russell’s method treated ordinary language as a faulty version of logic, when it is in order as it is. To translate “The King of France is bald” into three logical clauses is to replace one use of words with another, and not to reveal what the speaker meant all along. P. F. Strawson made the point in 1950: a person who utters that sentence today has failed to refer to anyone, and what he says is neither true nor false. On this view analysis explains the puzzles away by changing the subject, and a philosophy that reduces every question to logical form will have nothing to say about ethics, religion, or art, which is where Russell’s critics thought the deepest questions lay.

這個反駁來自他自己的學生。維根斯坦認為,羅素的方法把日常語言當成了邏輯的一個有毛病的版本;而日常語言本來就是好好的。把「法國國王是禿頭」翻譯成三個邏輯子句,是用字詞的一種用法取代了另一種用法;並沒有揭示出說話的人「原來一直想說的」是什麼。史陶生在 1950 年提出了這一點:今天說出那個句子的人,是沒有成功地指到任何人;他所說的,既不真也不假。照這個看法,分析是靠著換話題把難題解釋掉的;而一種把每個問題都化約成邏輯形式的哲學,對倫理、宗教或藝術就無話可說了;而羅素的批評者認為,最深的問題正是在那些地方。

Russell’s reply was characteristically blunt. He said of the later Wittgenstein’s school that it seemed concerned only with the different ways in which silly people can say silly things. Philosophy, he thought, should be continuous with science and should try to find out what the world is like. A method that has dissolved some confusions has earned its place even if it does not answer everything. On ethics he conceded the ground. He held that judgments of value cannot be proved, said that he found this conclusion hard to live with, and went on campaigning anyway. He never claimed that his politics followed from his logic.

羅素的回應,一如他的作風,很直接。他談到後期維根斯坦的學派時說:它關心的,似乎只是蠢人說蠢話的各種不同方式。他認為,哲學應該與科學相連續,應該試著查明世界是什麼樣子。一種消解了某些混淆的方法,就算沒有回答一切,也已經掙得了它的位置。在倫理學上,他讓出了陣地。他主張價值判斷無法被證明;說他發現這個結論很難與之共處;然後照樣繼續奔走。他從來沒有宣稱過,他的政治主張是從他的邏輯推出來的。

How we know · 史料

Russell in China 羅素在中國

Russell arrived in China in October 1920 and stayed until the following summer, lecturing in Peking on mathematical logic, the analysis of mind and matter, and social reconstruction. His interpreter was the young linguist Yuen Ren Chao. The May Fourth generation had invited him as a representative of science and reason, and some of his hosts were disappointed to find that he admired much of what they were trying to leave behind. He liked the humor, the courtesy, and what he called the pacific temper of the people he met, and he compared the West’s energy unfavorably with it.

羅素在 1920 年 10 月抵達中國,待到第二年夏天;他在北京講數理邏輯、心與物的分析,以及社會改造。他的口譯,是年輕的語言學家趙元任。五四的那一代人,是把他當作科學與理性的代表請來的;而他的一些東道主失望地發現,他們正想拋開的東西,他有許多很欣賞。他喜歡他遇到的人身上的幽默、禮貌,以及他所說的「和平的氣質」;並且拿西方的那股幹勁來跟它比,認為不如它。

The Problem of China, published in 1922, is the result. Its central question is whether China can learn Western science and industry without also learning Western militarism and greed. Russell hoped it could, and feared that foreign pressure would leave no choice. The book has the limits of a visitor’s book. He did not read Chinese, he met mostly intellectuals, and his praise of Chinese patience sometimes slides into the picturesque. It is still worth reading for its refusal to assume that the direction of teaching runs one way. “When I went to China, I went to teach,” he wrote, “but every day that I stayed I thought less of what I had to teach them and more of what I had to learn from them.”

1922 年出版的《中國問題》,就是這段經歷的成果。它的中心問題是:中國能不能學到西方的科學與工業,而不同時學到西方的軍國主義與貪婪?羅素希望可以;又擔心外來的壓力會使中國別無選擇。這本書有一本「訪客之書」的侷限。他不讀中文;他見到的多半是知識分子;而他對中國人耐性的讚美,有時候滑向了獵奇。但它仍然值得一讀,因為它拒絕假定「教」的方向只有一個。他寫道:「我到中國去的時候,是去教的;但我每多待一天,就少想一點我有什麼要教他們的,而多想一點我有什麼要向他們學的。」

Dharma and the West · 佛法與西方哲學

Russell and the Buddha 羅素與佛陀

Russell was a critic of religion all his life, and he did not make an exception for Buddhism. In the preface he wrote in 1957 for Why I Am Not a Christian he listed it among the great religions that he thought “both untrue and harmful.” He objected to belief held without evidence, wherever it was found. He nevertheless regarded Buddhism, especially in its early form, as the least harmful of them, because it had persecuted least. There are points of real contact. His rule that it is undesirable to believe a proposition when there is no ground for supposing it true stands close to the Buddha’s advice to the Kālāmas not to accept a teaching on the strength of tradition, scripture, or the standing of the teacher.

羅素一生都是宗教的批評者;而他並沒有把佛教當作例外。在他 1957 年為《為什麼我不是基督徒》寫的序裡,他把佛教列在他認為「既不真又有害」的幾大宗教之中。他反對的是沒有證據而持有的信念;不管它出現在哪裡。然而他還是認為,佛教,尤其是早期的佛教,是其中害處最小的;因為它迫害得最少。兩者之間有一些真正的接觸點。他的那條規則:「沒有任何根據認為一個命題為真的時候,相信它是不可取的」,很接近佛陀給卡拉瑪人的勸告:不要因為傳統、經典,或者老師的地位而接受一個教法。

The closest contact is in his account of the self. In The Analysis of Mind, written from the lectures he gave in London and Peking, Russell argued that there is no subject standing behind our thoughts and having them. “I think” is a misleading piece of grammar, and it would be better to say “it thinks in me,” or simply that there are thoughts. A person is a series of events connected by memory and causation. He reached this by the method described above, treating the self as a logical construction and not an inferred entity. An early Buddhist would recognize the analysis into aggregates. The difference lies in what follows from it. For Russell it was a result in the theory of knowledge. In the Buddhist path seeing it clearly is meant to loosen grasping, and so to change how a person lives (Dharma and Western Philosophy D2).

最接近的接觸點,在他對「自我」的說明裡。《心的分析》是根據他在倫敦與北京的講稿寫成的;羅素在裡面主張:並沒有一個主體站在我們的思想背後、「擁有」這些思想。「我思」是一個誤導人的文法;比較好的說法是「它在我裡面思」,或者乾脆說:有一些思想。一個人,是由記憶與因果連起來的一系列事件。他是用上面描述的那個方法得到這個結論的:把自我當成邏輯構造,而不是推論出來的東西。一位早期的佛教徒會認得這種「分析成諸蘊」的做法。差別在於由此而來的東西。對羅素來說,這是知識論上的一個結果。在佛教的道上,看清楚這一點是為了鬆開執取,從而改變一個人怎麼生活(佛法與西方哲學 D2)。

無我anattā / anātmannot-self
五蘊pañcakkhandhā / pañca-skandhathe five aggregates
卡拉瑪經Kesamutti Sutta (AN 3.65)the Discourse to the Kālāmas
悲karuṇācompassion

Terms of art · 哲學術語

Words that come with him 跟著他一起來的詞

logicism邏輯主義

The thesis that mathematics can be derived from logic alone.

一個論題:數學可以單單從邏輯推導出來。

Russell’s paradox羅素悖論

The contradiction that arises from the class of all classes that are not members of themselves.

從「所有不是自己成員的類所構成的類」產生的那個矛盾。

theory of descriptions摹狀詞理論

His analysis of phrases such as “the so-and-so,” which shows that they are not names.

他對「那個如此這般的」這類片語的分析;它顯示這類片語並不是名字。

logical form邏輯形式

The structure of a statement that matters for inference, which its grammar may hide.

一個陳述裡對推論要緊的那個結構;它可能被文法遮住。

analytic philosophy分析哲學

The tradition, begun by Frege, Russell, and Moore, that approaches philosophical problems through the analysis of language and logic.

由弗雷格、羅素與摩爾開創的傳統;它透過對語言與邏輯的分析來處理哲學問題。

conscientious objector良心拒服兵役者

A person who refuses military service on grounds of conscience.

基於良心的理由而拒絕服兵役的人。

Reading check · 理解測驗

Did it land? 讀懂了嗎

1. What did Russell hope to show about mathematics?

2. How does Russell analyze “The present King of France is bald”?

3. Why was Russell sent to prison in 1918?

4. What is the central question of The Problem of China?

Go further · 延伸

Where he appears 他出現在哪幾課