笛卡尔写的一段文字,哪位高手能翻译一下啊~~I am in doubt as to the propriety of making my first meditations in the place above mentioned matterof discourse; for these are so metaphysical, and so uncommon, as not, perhaps, to be accep

笛卡尔写的一段文字,哪位高手能翻译一下啊~~I am in doubt as to the propriety of making my first meditations in the place above mentioned matterof discourse; for these are so metaphysical, and so uncommon, as not, perhaps, to be accep
笛卡尔写的一段文字,哪位高手能翻译一下啊~~
I am in doubt as to the propriety of making my first meditations in the place above mentioned matter
of discourse; for these are so metaphysical, and so uncommon, as not, perhaps, to be acceptable
to every one. And yet, that it may be determined whether the foundations that I have laid are
sufficiently secure, I find myself in a measure constrained to advert to them. I had long before
remarked that, in relation to practice, it is sometimes necessary to adopt, as if above doubt, opinions
which we discern to be highly uncertain, as has been already said; but as I then desired to give my
attention solely to the search after truth, I thought that a procedure exactly the opposite was called
for, and that I ought to reject as absolutely false all opinions in regard to which I could suppose the
least ground for doubt, in order to ascertain whether after that there remained aught in my belief
that was wholly indubitable. Accordingly, seeing that our senses sometimes deceive us, I was willing
to suppose that there existed nothing really such as they presented to us; and because some men
err in reasoning, and fall into paralogisms, even on the simplest matters of geometry, I, convinced
that I was as open to error as any other, rejected as false all the reasonings I had hitherto taken for
demonstrations; and finally, when I considered that the very same thoughts (presentations) which
we experience when awake may also be experienced when we are asleep, while there is at that time
not one of them true, I supposed that all the objects (presentations) that had ever entered into my
mind when awake, had in them no more truth than the illusions of my dreams. But immediately
upon this I observed that, whilst I thus wished to think that all was false, it was absolutely necessary
that I, who thus thought, should be somewhat; and as I observed that this truth, I think, therefore I
am (COGITO ERGO SUM), was so certain and of such evidence that no ground of doubt, however
extravagant, could be alleged by the sceptics capable of shaking it, I concluded that I might, without
scruple, accept it as the first principle of the philosophy of which I was in search.

笛卡尔写的一段文字,哪位高手能翻译一下啊~~I am in doubt as to the propriety of making my first meditations in the place above mentioned matterof discourse; for these are so metaphysical, and so uncommon, as not, perhaps, to be accep
这应该是笛卡尔的名篇,“我思故我在”大概翻译是:
笛卡尔：我思故我在
至高的形而上
在时间的拐弯处
你的影子 无处不在
穿越过世纪的尘埃
因为一种思想 你的光芒一路照耀
在人类精神的花园
你是一片长青的叶子
“I think therefore I am”
来自哲学的呓语 谁的声音如梭
在每一个交叉的路口
智者如此说
说Rene Descartes（笛卡尔）是法国历史上最大的哲学家大概也不过分.德国存在哲学大家Heidegger（海德格尔）曾说：“自从Leibniz（莱布尼兹）以来,德国思想界所达到的,Descartes的基础理论的（各种）主要发展（变化）,丝毫没能超越这个基础理论,而恰恰展开了它形上学的广度,而为十九世纪创造了前提.”
但是,在笃信经验主义和唯物主义的人们眼里,Descartes却有一个致命的把柄被人抓在手里,那就是他那句回荡了几个世纪的名言：“我思故我在”.这句被Descartes当作自己的哲学体系的出发点的名言,在过去的东欧和现在的中国学界都被认为是极端主观唯心主义的总代表,而遭到严厉的批判.很多人甚至以“存在必先于意识”、“没有肉体便不能有思想”等为论据,认为Descartes是“本末倒置”、“荒唐可笑”.我们读书论坛就有一位网友特意为自己起了“我在故我思”的笔名,以示对唯物主义的坚定信念.
绝对的怀疑
Descartes的哲学历程是一个异常艰难的历程.他的哲学追求的起点是对人类认知能力最根本、最彻底的怀疑.Descartes曾这样描述自己的思维历程的开端：“一切迄今我以为最接近于‘真实’的东西都来自感觉和对感觉的传达.但是,我发现,这些东西常常欺骗我们.因此,唯一明智的是：再也不完全信赖那些哪怕仅仅欺骗过我们一次的东西.”外部世界对我们的认知的帮助是这样的不可信赖,那么,我们的主动感知活动（在辩证唯物主义那里叫做“实践”）和思维是怎样的呢?这些活动也常常出现在梦境之中,使得我们无法确切地区分“梦”与“醒”.因此,我不得不怀疑,整个的世界是否仅仅是一个梦幻（我们记得庄子与蝴蝶的故事）.
从这些简单、初步的“疑点”出发,Descartes把他的怀疑推到极致：“我愿意假定,一切真理的源泉不是仁慈的上帝,而是一个同样狡猾、同样有法力的恶魔,施尽全身的解数,要将我引上歧途.我愿假定,天空、空气、土地、形状、色彩、声音和一切外在事物都不过是那欺人的梦境的呈现,而那个恶魔就是要利用这些来换取我的轻信.我要这样来观察自己：好像我既没有双手,也没有双眼,也没有肉体,也没有血液,也没有一切的器官,而仅仅是糊涂地相信这些的存在.”（《Discours de la Methode》）
由此我们可以看到,Descartes的怀疑不是对某些具体事物、具体原理的怀疑,而是对人类、对世界、对上帝的绝对的怀疑.从这个绝对的怀疑,Descartes要引导出不容置疑的哲学的原则.
由“思”而知“在”
Descartes接着说：“正当我企图相信这一起都是虚假的同时,我发现：有些东西（对于我的怀疑）是必不可少的,这就是‘那个正在思维的我’!由于‘我思,故我在’这个事实超越了一切怀疑论者的怀疑,我将把它作为我所追求的哲学第一条原理.” 《Discours de la Methode》
通过Descartes对自己哲学历程的细腻描述,我们可以明白地知道,这句名言的含义不是：由于我思考,所以我存在.而是：通过思考而意识到了（我的）存在,由“思”而知“在”.
“我思,故我在”的中文的表述是很含糊、不确切的,我们的同胞的对哲学大师Descartes的误解基本上是这个中文表述所导致的.不过,在这件事上,我们中国人并不是哲学世界中唯一的迷途羔羊,几百年来,欧洲哲学界也是这样看待他的.造成这个误解的根源是Descartes的法文名著《Discours de la Methode》的拉丁文翻译.在这本书的拉丁译文中赫然可见：cogito ergo sum!（“我思,故我在!”假如在翻译这句话时去掉表示“我”的ergo,而直接译成cogitans sum大概比较合乎原意）.由于当时的哲学著作绝大部分使用拉丁文,而法文只是一种地方语言,从此,这句拉丁文不胫而走,成了Descartes哲学的代名词,而那法文的原文je pense,donc je suis反而淹没不张了.Descartes的初衷是建立一个不容置疑的学术方法体系,而他哲学原则的出发点首先就遭到了广泛的误解,历史就是这样的不公平.
从翻译的困难看中国人学习欧洲哲学的可能性
从这个历史的误解我们可以得到一个教训：翻译乃是很不可靠的!原文越是准确、越是有光彩,其译文与原文的差距就越大,文学作品如此,思想、哲学作品尤其如此.
但文章的意思就是上面说的.