Philosophers · 哲學家 · The 1800s
William James 威廉・詹姆斯 · William James
A failed painter and reluctant doctor who decided, at twenty-eight and close to despair, that his first act of free will would be to believe in free will, and then wrote the first great book of psychology, gave pragmatism to the world, and told teachers that habit is most of education.
一個沒當成的畫家、一位不情願的醫生。二十八歲、瀕臨絕望的時候,他決定:他自由意志的第一個行動,就是相信自由意志。後來他寫出了心理學的第一部偉大著作,把實用主義交給了世界;並且告訴教師們:習慣就是教育的大半。
- Born 出生
- January 11, 1842, New York City
- Died 去世
- August 26, 1910, Chocorua, New Hampshire
- Family 家世
- Son of the theologian Henry James Sr.; brother of the novelist Henry James and the diarist Alice James
- Trained as 所學
- Painter, chemist, physician (Harvard M.D., 1869; never practiced)
- Taught 任教
- Harvard, 1873–1907: physiology, then psychology, then philosophy
- Main works 主要著作
- The Principles of Psychology (1890), The Will to Believe (1897), Talks to Teachers (1899), The Varieties of Religious Experience (1902), Pragmatism (1907)
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
A long way to a profession 走了很久才找到職業
James was the eldest child of a wealthy and restless father, a follower of the mystic Swedenborg, who moved his family back and forth across the Atlantic in search of the perfect education. The children learned languages and saw galleries and never stayed at one school for long. At eighteen William decided to be a painter and studied for a year in a studio at Newport. He gave it up, went to Harvard to study chemistry, changed to medicine, and broke off to join an expedition up the Amazon, where he fell ill and concluded that he was not meant to be a naturalist either.
詹姆斯是一位富有而靜不下來的父親的長子。父親是神祕主義者史威登堡的追隨者;為了尋找完美的教育,他帶著全家在大西洋兩岸搬來搬去。孩子們學了好幾種語言,看遍了美術館;卻從來沒有在一所學校待久過。十八歲時,威廉決定當畫家,在新港的一間畫室學了一年。他放棄了;到哈佛學化學,又改學醫;中途停下來,參加了一支溯亞馬遜河而上的考察隊。他在那裡病倒了,並且得出結論:他也不是當博物學家的料。
He took his medical degree in 1869 and never practiced. His back, his eyes, and his digestion troubled him, and behind these lay a depression that brought him close to suicide. The science he had studied seemed to show that human beings are machines and that effort is an illusion. On April 30, 1870, he wrote in his diary that he had been reading the French philosopher Renouvier and saw no reason why free will need be an illusion. “My first act of free will shall be to believe in free will.” He recovered slowly, and he always spoke of that decision as the turning point.
他在 1869 年拿到了醫學學位,卻從未行醫。他的背、眼睛與消化都困擾著他;而在這些的背後,是一場把他帶到自殺邊緣的憂鬱。他所學的科學,似乎顯示人是機器、努力是幻覺。1870 年 4 月 30 日,他在日記裡寫道:他讀了法國哲學家勒努維耶,看不出有什麼理由非得把自由意志當成幻覺不可。「我自由意志的第一個行動,就是相信自由意志。」他恢復得很慢;而他後來總是把那個決定說成轉捩點。
The Principles 《心理學原理》
In 1873 Harvard gave him a post teaching physiology. He moved the subject toward the mind, set up one of the first psychological laboratories in the world, and in 1878 signed a contract to write a textbook in two years. It took twelve. The Principles of Psychology, published in 1890, runs to fourteen hundred pages and is written with a novelist’s eye. It described consciousness as a stream and not a chain of separate ideas, argued that we feel afraid because we tremble and not the other way about, and gave a chapter to habit, “the enormous fly-wheel of society,” on which it founded a theory of education. “The great thing, then, in all education, is to make our nervous system our ally instead of our enemy.”
1873 年,哈佛給了他一個教生理學的職位。他把這門課朝「心靈」的方向推,設立了世界上最早的心理學實驗室之一;1878 年,他簽了一份合約,要在兩年內寫出一本教科書。結果寫了十二年。1890 年出版的《心理學原理》長達一千四百頁,是用小說家的眼光寫成的。它把意識描述成一條流,而不是一串分開的觀念;主張我們是因為發抖才感到害怕,而不是反過來;並且用了一章談習慣,「社會巨大的飛輪」,在這上面建立了一套教育理論。「所以,一切教育當中的大事,就是使我們的神經系統成為我們的盟友,而不是我們的敵人。」
He had married Alice Gibbens in 1878, and the marriage steadied him. They had five children, one of whom died in infancy. His students at Harvard included Theodore Roosevelt, Gertrude Stein, and W. E. B. Du Bois, and he was known for treating them as equals. Having finished the great book, he announced that he was tired of psychology and turned to the questions that had driven him since his breakdown.
他在 1878 年娶了艾麗絲・吉本斯;這段婚姻使他安定了下來。他們有五個孩子,其中一個夭折。他在哈佛的學生包括西奧多・羅斯福、葛楚・史坦與杜波依斯;而大家都知道,他把學生當作平輩看待。寫完那部大書之後,他宣布自己厭倦了心理學,轉向那些從他崩潰以來就一直驅動著他的問題。
The philosopher 哲學家
The essays of the 1890s defended the right to believe where evidence cannot decide and a decision cannot wait. In 1899 he published his lectures to schoolteachers, with three addresses to students added, among them “On a Certain Blindness in Human Beings” and “What Makes a Life Significant.” His Gifford Lectures at Edinburgh became The Varieties of Religious Experience, which studied conversion, saintliness, and mysticism as facts of human psychology, from the testimony of those who had them. He did not ask first whether the beliefs were true.
他 1890 年代的幾篇文章,為這樣一項權利辯護:在證據無法裁決、而決定又不能等的地方,人有相信的權利。1899 年,他出版了對中小學教師的演講集,另外加上了三篇對學生的演講;其中有〈論人類的某種盲目〉與〈什麼使一個人生有份量〉。他在愛丁堡的吉福德講座,成了《宗教經驗之種種》;這本書根據親歷者的見證,把皈依、聖徒性與神祕經驗當作人類心理的事實來研究。他並沒有先問那些信念是不是真的。
In 1907 he gave the name pragmatism, which he credited to his friend Charles Peirce, to a method and a theory of truth, and spent his last years defending it against critics on both sides of the Atlantic. A weak heart, strained years earlier on a climb in the Adirondacks, grew worse. He died at his summer house in New Hampshire in August 1910. His brother Henry, the novelist, was with him.
1907 年,他把「實用主義」這個名字(他說這個名字出自他的朋友查爾斯・皮爾斯),給了一種方法與一種關於真理的理論;並且把最後的幾年用來在大西洋兩岸為它辯護。他的心臟本來就弱,多年前在阿第倫達克山區登山時受過損傷;這時越來越糟。1910 年 8 月,他在新罕布夏州的避暑別墅去世。他的弟弟、小說家亨利,當時在他身邊。
- 1842Born in New York City生於紐約市
- 1860Studies painting at Newport在新港學畫
- 1865Joins Agassiz’s expedition to Brazil參加阿格西的巴西考察隊
- 1869Receives his M.D. from Harvard取得哈佛醫學學位
- 1870The diary entry on free will寫下關於自由意志的那則日記
- 1873Begins teaching at Harvard開始在哈佛任教
- 1890The Principles of Psychology《心理學原理》
- 1897The Will to Believe《信仰的意志》
- 1899Talks to Teachers《與教師談話》
- 1902The Varieties of Religious Experience《宗教經驗之種種》
- 1907Pragmatism《實用主義》
- 1910Dies at Chocorua, New Hampshire在新罕布夏州喬科魯瓦去世
The central idea · 核心觀念
Ask what difference it makes 問它造成什麼差別
James’s pragmatism is first of all a method for settling disputes that seem endless. Take any two views and ask what practical difference it would make to anyone’s experience if one were true and not the other. If no difference can be found, the dispute is idle. If one can, we have learned what the dispute is really about. Ideas, on this approach, are instruments. An idea is tested as a tool is tested, by what it enables us to do and to expect.
詹姆斯的實用主義,首先是一種方法,用來解決那些看起來沒完沒了的爭論。拿任何兩個看法來,問:如果其中一個是真的、另一個不是,這對任何人的經驗會造成什麼實際的差別?如果找不出差別,這場爭論就是空的。如果找得出,我們就知道了這場爭論真正在爭什麼。照這個取徑,觀念是工具。一個觀念,是像檢驗一件工具那樣被檢驗的:看它使我們能做什麼、能預期什麼。
He applied the method to belief itself. There are questions, he held, where the evidence is incomplete, the choice cannot be put off, and much depends on it. Whether another person can be trusted, whether a risky effort will succeed, and whether life is worth living are questions of this kind. In such cases waiting for proof is itself a choice, and belief can be among the causes of the fact. A climber who must leap a gap is more likely to clear it if he believes he can. So with the worth of life: “Believe that life is worth living, and your belief will help create the fact.” He took care to say that this license holds only where evidence cannot settle the matter. It gives no permission to believe against the evidence.
他把這個方法用在「相信」本身。他主張,有這樣一些問題:證據不完整;選擇無法拖延;而且關係重大。「另一個人可不可以信任」、「一項冒險的努力會不會成功」、「人生值不值得活」,都是這一類的問題。在這種情況下,等待證明本身就是一個選擇;而相信,可以是造成那項事實的原因之一。一位必須躍過裂縫的登山者,如果相信自己辦得到,就更有可能躍過去。人生的價值也是如此:「相信人生是值得活的,你的相信就會幫忙造出這項事實。」他特別小心地說明:這項許可,只在證據無法裁決的地方才成立。它並不准許人違背證據去相信。
These, then, are my last words to you: Be not afraid of life. Believe that life is worth living, and your belief will help create the fact.那麼,這就是我要對你們說的最後幾句話:不要害怕人生。相信人生是值得活的;你的相信就會幫忙造出這項事實。
The close of an address to the Harvard Young Men’s Christian Association. James knew the opposite state at first hand, and the lecture begins by taking the case for despair seriously. 這是他對哈佛基督教青年會一場演講的結尾。相反的那種狀態,詹姆斯是親身知道的;而這場演講一開始,就認真看待了「絕望」那一方的理由。
The strongest objection · 最強的反駁
Believing what suits us 相信合自己意的東西
The mathematician W. K. Clifford had laid down a rule in 1877: it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence. A shipowner who talks himself into trusting an unsound ship is guilty even if the ship comes home. James wrote “The Will to Believe” against this rule, and his critics replied that he had written a defense of wishful thinking. Bertrand Russell put it sharply. James’s theory of truth, he said, makes “it is true that other people exist” mean “it is useful to believe that other people exist,” and these are different claims. A belief can be comforting and false. If truth is what works, the question “works for whom?” has no answer that is not arbitrary.
數學家克利福德在 1877 年立下了一條規則:憑不充分的證據去相信任何事,在任何時候、任何地方、對任何人都是錯的。一位說服自己去信任一艘不堅固的船的船東,就算船平安回來了,也是有罪的。詹姆斯寫〈信仰的意志〉,就是為了反對這條規則;而他的批評者回應說:他寫的是一篇為「一廂情願」所作的辯護。伯特蘭・羅素說得很尖銳。他說,詹姆斯的真理論,使「別人存在,這是真的」的意思變成了「相信別人存在是有用的」;而這是兩個不同的主張。一個信念可以令人安慰,而又是假的。如果「真」就是「行得通」,那麼「對誰行得通?」這個問題,就沒有任何不是任意的答案。
James thought he had been misread, and in part he had. His conditions were strict. The option must be live, forced, and momentous, and the evidence must be unable to decide. In such cases Clifford’s rule is not neutral either. It expresses a preference for avoiding error over gaining truth, and that preference is itself a passion. On the theory of truth James was more exposed, and his looser statements, such as that the true is “only the expedient in the way of our thinking,” invited the reading Russell gave them. His better statement was that true ideas are those we can verify, and that verification happens over the whole course of experience. A comforting falsehood fails that test in the long run. Whether the long run is enough is the point at which pragmatists still divide.
詹姆斯認為自己被誤讀了;而在某種程度上,他確實是。他的條件是嚴格的。那個選項必須是「活的、被迫的、重大的」;而且證據必須無法裁決。在這種情況下,克利福德的規則也不是中立的。它表達的是一種偏好:寧可避免錯誤,也不要得到真理;而這種偏好本身就是一種激情。在真理論上,詹姆斯比較站不穩;而他一些比較鬆散的陳述,例如「真」不過是「我們思考方式上的權宜之計」,招來了羅素給的那種讀法。他比較好的陳述是:真的觀念,就是我們能夠驗證的觀念;而驗證是在經驗的整個過程當中發生的。一個令人安慰的假話,長期來看通不過那項檢驗。「長期來看」夠不夠,就是實用主義者至今仍然分歧的那一點。
How we know · 史料
A certain blindness 某種盲目
James told his student audience about a journey in the mountains of North Carolina. He passed clearings where settlers had girdled and killed the trees, burned the stumps, and put up rough cabins and zigzag fences among the charred remains. He thought it hideous, a scene of pure loss, and said so to his driver. The man answered that they were never happy there until they had got one of these coves under cultivation. James saw that he had missed the whole meaning of what was in front of him. To the people who made it, the clearing was a record of struggle and a home won for their children.
詹姆斯對他的學生聽眾講過一趟北卡羅來納山區的旅行。他經過一片片林間的空地:拓荒者把樹環剝致死,燒掉樹樁,在焦黑的殘餘之間搭起粗陋的小屋與曲折的柵欄。他覺得那很醜陋,是一幅純粹損失的景象;也這樣對他的車夫說了。那個人回答:在這裡,人們要到把這樣的一塊山坳開墾出來,才快活得起來。詹姆斯明白了:眼前這個東西的全部意義,他都錯過了。對造出它的人來說,那片空地是奮鬥的紀錄,是為孩子掙來的一個家。
He drew from this a lesson that he asked teachers in particular to remember. Each of us feels intensely the importance of his own concerns, and each is blind to the inner significance of lives unlike his own. The blindness he meant is “the blindness with which we all are afflicted in regard to the feelings of creatures and people different from ourselves.” The conclusion he drew is modest and hard to follow. We should not be quick to pronounce on the worth of other people’s ways of living, since we stand outside them. This sits uneasily beside any confident list of what makes a life meaningful, including the one in the lesson on that subject. James, who believed that meaning requires an ideal, knew that a spectator is poorly placed to see whether someone else has one.
他從這件事得出了一個教訓;而他特別請教師們記住它。我們每個人都強烈地感受到自己所關切的事的重要;而每個人,對那些跟自己不一樣的人生內在的份量,都是盲目的。他所說的盲目,是「我們全都患有的、對那些與我們不同的生物與人的感受的盲目」。他得出的結論很謙虛,也很難做到。我們不該急著斷言別人的生活方式有沒有價值;因為我們站在它們的外面。這與任何一張自信的「什麼使人生有意義」的清單,都不太相安;包括講那個題目的那一課裡的那一張。詹姆斯相信意義需要一個理想;而他知道,一位旁觀者處在一個很差的位置上,看不出別人有沒有理想。
Dharma and the West · 佛法與西方哲學
James and the Buddha 詹姆斯與佛陀
James read what was available on Buddhism in his day and drew on it in The Varieties of Religious Experience, where he treats it with respect as a religion of deliverance that needs no creator god. The closer meeting is in his psychology. His account of consciousness as a stream, in which no state recurs and each passing thought takes up what went before, set aside the idea of a soul that owns the thoughts. “The thoughts themselves are the thinkers,” he suggested. A Buddhist reader finds here, reached by observation in a Harvard study, something very like the teaching that there is a continuity of moments of mind with no self behind it. A story that he told a visiting Buddhist monk that this was the psychology everyone would be studying in twenty-five years is often repeated, and its source is uncertain.
詹姆斯讀了他那個時代能讀到的佛教資料,並且在《宗教經驗之種種》裡引用了它;他在那裡帶著敬意,把佛教當作一種不需要造物主的解脫宗教來看待。更接近的相遇,在他的心理學裡。他把意識說成一條流:其中沒有任何一個狀態會重現;而每一個流過的念頭,都接續了前面的東西。這個說明,把「一個擁有這些念頭的靈魂」的想法放到了一邊。他提出:「念頭本身就是思考者。」一位佛教的讀者會在這裡發現:一個在哈佛的書房裡靠觀察得到的東西,非常像「心念剎那相續、背後並沒有一個我」的教法。有一個故事常被人轉述:他對一位來訪的佛教僧人說,這是二十五年後人人都會研究的心理學。這個故事的出處並不確定。
His practical teaching is closer still. Habit, he told teachers, is formed by repeated acts, and character is the sum of habits, so that every small choice leaves its trace. That is the working of karma described in the vocabulary of physiology. He held that what we attend to becomes our world, and that the power to bring a wandering attention back, again and again, is the root of judgment and will. He added that he did not know how such a power could be trained. The Buddhist tradition would say that this is what the practice of mindfulness is for. The two part company on the end in view. James wanted a strenuous life given to chosen ideals. The Buddha taught the stilling of the craving that makes us strain. Each would have seen the other’s point (Dharma and Western Philosophy D3).
他在實踐上的教導,更加接近。他告訴教師們:習慣是由重複的行為形成的;而品格是習慣的總和;所以每一個小小的選擇,都留下它的痕跡。那就是用生理學的詞彙描述的「業」的運作。他主張:我們注意什麼,什麼就成為我們的世界;而把走失的注意力一次又一次帶回來的那種能力,是判斷與意志的根。他還補了一句:他不知道這樣的能力要怎麼訓練。佛教的傳統會說:正念的修習就是為了這個。兩者分道揚鑣的地方,在於所望的終點。詹姆斯想要的,是一個獻給自己所選的理想的、奮發的人生。佛陀教的,是止息那個使我們繃緊的渴愛。兩人都會看得出對方的道理(佛法與西方哲學 D3)。
Terms of art · 哲學術語
Words that come with him 跟著他一起來的詞
Gk. pragma ‘deed’
The method of testing ideas by their practical consequences, and the theory of truth built on it.
以實際後果來檢驗觀念的方法;以及建立在這上面的真理論。
James’s thesis that we may believe without proof when an option is live, forced, and momentous.
詹姆斯的論題:當一個選項是活的、被迫的、重大的,我們可以在沒有證明的情況下相信。
His image for the continuous, ever-changing flow of experience.
他用來形容「連續不斷、時時變化的經驗之流」的意象。
For James, the basis of character and the main work of education.
對詹姆斯來說:品格的基礎,也是教育的主要工作。
A choice between beliefs each of which is a real possibility for the person choosing.
一項在幾個信念之間的選擇;其中每一個,對作選擇的人來說都是真實的可能。
His later view that relations between things are as much a part of experience as the things.
他晚期的看法:事物之間的關係,跟事物本身一樣是經驗的一部分。
Reading check · 理解測驗
Did it land? 讀懂了嗎
1. What did James resolve in his diary in April 1870?
2. What is the pragmatic method?
3. Under what conditions does James allow belief without proof?
4. What is the “blindness” of his lecture to students?
Go further · 延伸
Where he appears 他出現在哪幾課
- William James, Talks to Teachers on Psychology; and to Students on Some of Life’s Ideals (1899) ↗Read the chapter on habit, then the two addresses to students. 先讀談習慣的那一章,再讀對學生的那兩篇演講。
- William James, The Will to Believe and Other Essays (1897) ↗The title essay and “Is Life Worth Living?” 與書同名的那一篇,以及〈人生值得活嗎?〉。
- Stanford Encyclopedia of Philosophy, “William James” ↗A survey of the psychology, the pragmatism, and the philosophy of religion. 概述他的心理學、實用主義與宗教哲學。
- John Dewey, in this series ↗The pragmatist who carried James’s ideas into the schools. 把詹姆斯的觀念帶進學校的那位實用主義者。
- Bertrand Russell, in this series ↗His sharpest critic on truth. 在「真理」問題上批評他最尖銳的人。