埃里克·沃格林：论古典研究
1. Classic : There is a nature of man, a definite structure of existence that puts limits on perfectibility.
古典：人有其自然，亦即一种限定了的生存结构，它为人的完善性设立了限度。
Modern : The nature of man can be changed, either through historical evolution or through revolutionary action, so that a perfect realm of freedom can be established in history.
现代：人的自然可以被改变，通过历史演化或革命行动均可，因此，可以在历史中确立自由的完美王国。
2. Classic : Philosophy is the endeavor to advance from opinion ( doxa ) about the order of man and society to science ( episteme ); the philosopher is not a philodoxer.
古典：哲学是一种从关于人与社会的秩序的意见(doxa)走向知识(espistem)的努力，哲学家（爱智者）不是爱意见者 (philodoxer)。
Modern : No science in such matters is possible, only opinion; everybody is entitled to his opinions; we have a pluralist society.
现代：在这个问题上不存在什么知识的可能性，只存在意见，任何人都有权表达他的意见；我们拥有一个多元化的社会。
3. Classic : Society is man written large.
古典：社会是大写的人。
Modern : Man is society written small.
现代：人是小写的社会。
4. Classic : Man exists in erotic tension toward the divine ground of his existence.
古典：人活在一种对其存在的神性根基的爱欲式的张力之中。
Modern : He doesn’t; for I don’t; and I’m the measure of man.
现代：人不是这样的，因为我就不是；而我就是人的尺度。
5. Classic : Man is disturbed by the question of the ground; by nature he is a questioner ( aporein ) and seeker ( zetein ) for the whence, the where to, and the why of his existence; he will raise the question: Why is there something, why not nothing?
古典：人被其[存在]根基的问题所困扰；他生来是个提问者(aporein)、探寻者(zetein)，他要追问自己从何处来、到何处去、他存在的目的。他会提出这样的问题：为什么是有而不是无？
Modern : Such questions are otiose (Comte); don’t ask them, be a socialist man (Marx); questions to which the sciences of world-immanent things can give no answer are senseless, they are Scheinprobleme (neopositivism).
现代：这些问题是多余的（孔德）；不需要问，要做一个社会性的人（马克思）；如果一个问题在关于普遍事物的诸科学中无法找到答案，这个问题就是没有意义的，它就是个伪问题（新实证主义）。
6. Classic : The feeling of existential unrest, the desire to know, the feeling of being moved to question, the questioning and seeking itself, the direction of the questioning toward the ground that moves to be sought, the recognition of the divine ground as the mover, are the experiential complex, the pathos , in which the reality of divine-human participation
( metalepsis ) becomes luminous. The exploration of the metaleptic reality, of the Platonic metaxy , as well as the articulation of the exploratory action through language symbols, in Plato’s case of his myths, are the central concern of the philosopher’s efforts.
古典：生存的忧患，对知识的渴求，对提问的冲动，提问和寻找答案的过程本身，朝着找到存在根基提问的方向，对那个神性根基作为推动者的认知，是经验性的情结，是激情（痛苦）。在其中，神-人参与(在……之间，metalepsis)的实在便得以昭然。对中间性的实在、柏拉图式的间性(metaxy)的探究，比如柏拉图在其神话中用象征对探究行为进行的阐述，乃是哲学家最为关注和着力的。
Modern :
*In Locke the metaleptic reality and its noetic analysis is transFORMed into the acceptance of certain 'common opinions' which still bear an intelligible relation to the experience from which they derive. The reduction of reality to opinion, however,is not deliberate; Locke is already so deeply involved in the climate of opinion that his awareness for the destruction of philosophy through the transition from episteme to doxa is dulled. Cf. Willey's presentation of the Lockean case. [Basil
Willey, Background studies, beginning in 1934].
现代：A，在洛克那里，中间性的实在和对它的理智分析，被转换成对某些“普遍意见”的接受，这些意见仍然与导出它们的经验有着明显的联系。然而，将实在简化成意见却是无需深思的；洛克已经深深卷入意见之流中，这使他对于哲学正在从知识到意见的转换中遭受损坏这个事实已经熟视无睹了。参见Willey对洛克个案的表述。[Basil Willey，《背景研究》，始于1934年。]
*Hegel, on the contrary, is acutely aware of what he is doing when he replaces the metaleptic reality of Plato and Aristotle by his state of alienation as the experiential basis for the construction of his speculative system. He makes it explicitly his program to overcome philosophy by the dialectics of a self-reflective alienated consciousness.
B，相反，当黑格尔以自己的异化状态取代柏拉图及亚里士多德的中间性的实在，作为建立他的思辨体系的经验基础时，他非常清楚地了解自己在干些什么。他明确地计划要用一种自反性的、异化的自我意识的辩证法来超越哲学。
*In the twentieth century, the 'climate of opinion' has advanced to the tactics of the 'silent treatment'. In a case like Sartre's, metaleptic reality is simply ignored. Existence has the character of meaningless facticité; its endowment with meaning is left to the free choice of man. The choice of a meaning for existence falls with preference on the opinion of totalitarian regimes who engage in mass- murder, like the Stalinist; the preference has been elaborated with particular care by Merleau-Ponty. The tactics of the 'silent treatment', especially employed after the Second World War by the 'liberation rabble', however, make it difficult to decide in individual cases whether the counterposition to metaleptic reality is deliberate, or whether the libido dominandi is running amok in a climate of opinion that is taken for granted, without questioning, as its ultimate reality. On the whole, I have the impression that the consciousness of a counterposition is distinctly less alive than it still was at the time of Hegel. Philosophical illiteracy has progressed so far that the experiential core of philosophizing has disappeared below the horizon and is not even recognized as such when it appears in philosophers like Bergson. The deculturation process has eclipsed it so thoroughly by opinion that sometimes one hesitates to speak even of indifference to it. )
C，在二十世纪，“意见之流”已经进步到应用“沉默对抗”方法的阶段。例如萨特，中间性的实在已经就被彻底忽略了。存在包含着虚无的特征，而给存在赋予意义则留给人们自己去选择。对存在之意义的选择权落入了话权占优的极权主义体制集团之手，这些人也参与了大屠杀，比如斯大林主义者；这种话语权优势被梅洛－庞蒂详细描述过。然而，这种“沉默对抗”的技巧，尤其是在被二战后的“自由解放运动”所采用时，却令人在每一个案难以判别出，对中间性的实在的反对观点是深思熟虑的结果，还是因为力比多统治(libido dominandi)已经狂飙了意见之流，未受到任何质疑就被当作它的终极实在。总的说来，我的印象是，反对观点的自觉性已经远比黑格尔时期弱化。哲学上的无知已经发展到这样的程度，以至哲学思考的经验核心业已从视野中消失，甚至于当这种经验核心在柏格森这样的哲学家那里出现时，人们已经不再能将之认出。文化的退化进程已经如此地用意见侵蚀了它，以至于有时候一个人连说对它漠不关心都会感到犹豫。
7. Classic : Education is the art of periagoge , of turning around (Plato).
古典：教育是一种periagoge的艺术，一种灵魂转向的技艺（柏拉图）。
Modern : Education is the art of adjusting people so solidly to the climate of opinion prevalent at the time that they feel no “desire to know.” Education is the art of preventing people from acquiring the knowledge that would enable them to articulate the questions of existence. Education is the art of pressuring young people into a state of alienation that will result in either quiet despair or aggressive militancy.
现代：教育是一种把人矫正得跟时下的意见之流完全一致，直到连“知的欲望”都已麻木的程度的技艺。它是一种阻止人们获得能让他们有能力对自身的存在进行提问的知识的技艺。教育是一种压迫年轻人的技艺，使他们陷入一种要么沉默绝望，要么激进好斗的异化状态。
8. Classic : The process in which metaleptic reality becomes conscious and noetically articulate is the process in which the nature of man becomes luminous to itself as the life of reason. Man is the zoon noun echon .
古典：中间性的实在被人觉知并在理智（努斯）上变得明晰的过程，也就是人性对自身来说变得敞亮并成为理性生命的过程。人是具有努斯（noun echon）的动物。
Modern : Reason is instrumental reason. There is no such thing as a noetic rationality of man.
现代：理性就是工具理性。根本就不存在什么努斯式的理性。
9. Classic : Through the life of reason ( bios theoretikos ) man realizes his freedom.
古典：通过理性生活(bios theoretikos，理论生活)，人实现其自由。
Modern : Plato and Aristotle were fascists. The life of reason is a fascist enterprise.
现代：柏拉图和亚里士多德都是法西斯，理性生活乃是法西斯的事业。
附记：本文由谭毅在2002年初时译成，但当时存在许多明显的错误。例如：“中间性的实在”（metaleptic reality）或“间性”（metaxy,英语可译为mediation）作为柏拉图的核心概念之一,在当时被译为“转喻性的实在”。黑格尔的“思辨体系”（speculative system）当时被译成“推演系统”。柏拉图的“灵魂转向（turning around ）的技艺”被译成了“四面守望、培护的艺术”。最严重的错误是把“人是具有努斯（noun echon）的动物”译成了“人是发育完全的个体”。
希望大家采用我现在修订过后的这个译本，其中可能仍然存在一些错误和不准确的地方，但至少比原来的版本要好。——一行