The alternative view that we're going to consider is not dualist, but monist.

另个观点我们就不再考虑二论 而是论。

It says there's one basic kind of thing and only one basic kind of thing.

论认为只有个基本且唯基本存在的东西。

This kind of idea is called monism, in contrast to Plato's clear dualism or two-fold reality.

这种想法被称为论， 与柏拉图明确的二论或双重现实形成对比。

So then he's going to give us a little analysis of what metaphysical monism involves.

那么，他将为我们简要分析下形而上学论所涉及的内容。

Still, Spinoza's monism was a pantheism in which God was everything and everything was part of everything else.

管如此，斯宾诺莎的论仍然是种泛神论，在这种论中，上帝就是切，切都是其他切的部分。

So on page 73, so this is what I'm thinking of with being more sympathetic to vitalistic monism.

所以在第73页，这就是我所的对活力论更同情的想法。

So dual aspect monism is that there's one stuff, the universe is one stuff, but there are two expressions of that one stuff.

因此，二论认为宇宙是同种物质构成的，但这种物质有两种表现形式。

Keeping the monistic could mean the investigation into IRS extending to how the agency treated not only tea party groups but other individuals who's spoken out against the government.

保论可能意味着对于国税局的调查将延伸至该机构不只如何应对茶党团体，还有其他反对政府的个人。

So he gives us this point-by-point analysis of a variety of monistic theories, including Buddhism and then vitalists like Bergson, even our friend Driesch.

所以他给我们进行了各种论理论的逐点分析，包括佛教， 还有像柏格森这样的活力主义者，甚至是我们的好朋友德里施。

There is Catholicism and atheism, monism and dualism, nihilism and existentialism, and endless more, all very different yet equally as real and true to those who behold them.

其中包含天主教与无神论、论与二论、虚无主义与存在主义，以及无数其他思想，管各异，但对信奉者而言，它们同样真实且正确。

He likes the fact that these monistic theories are at least metaphysical, and he thinks that fellow feeling is a phenomenon of the metaphysical order, as he puts it.

他喜欢这些论理论至少是形而上学的事实，并且他认为同情是种形而上学秩序的现象，正如他所。

In Indian mysticism, in Greek and modern monistic philosophy from Parmenides onward, in Berkeley, in modern physics, we find sensible appearance criticised and condemned for a bewildering variety of motives.

在印度神秘主义中，在从巴门尼德开始的希腊和现代论哲学中，在伯克利，在现代物理学中，我们发现可感知的表象因各种令人眼花缭乱的动机而受到批评和谴责。

Hopefully, as a representative of a DUALISTIC VIEW of linguistic inquiry, sociolinguistics came into being in the 1960s and has formed an opposition to the dominant theory of Chomskyan linguistics ever since then.

语言与社会之间的密切关系早已得到认可和研究。管这种法的证据可能是分散的，但可以方便地从希腊 - 罗马传统或印度历史上伟大哲学家和语法学家的作品中汲取。在整个 20 世纪，人们付出了大量努力，将语言学的研究视为对门独立科学的论或自主追求。受这种语言学主流观点的强烈影响，语言的结构研究与其使用的社会语境被分离、声称、证明和加强。很明显，这种对语言学研究的僵化理解已经关闭了该领域任何更健康交流的大门。希望作为语言学研究二论观点的代表，社会语言学于 20 世纪 60 年代应运而生，并从此与乔姆斯基语言学的主导理论形成对立。

Or does a monistic ontology such as the attribution of corporate life to the animate universe or the identification of all minds is ultimately one merely serve to explain how the phenomenon of fellow feeling is actually possible?

或者，种论本体论，比如将生命归因于有生命的宇宙或认同所有心灵最终是体的，是否只是为了解释同情现象实际上是如何可能的？

So it's neither the case that metaphysical monism in the sense of the unity of selves explains fellow-feeling, nor is it the case that when we are having fellow-feeling, that we are getting insight, knowledge of that metaphysical truth.

所以形而上学论意义上的自我统并不能解释同情，也不是当我们产生同情时，我们就能洞察到那个形而上学的真理。

We have to preserve the separateness of ourselves, but there's an underlying vitalistic unity in us, so just to kind of foreshadow where we're going with this and why he's still interested in in monism in some form.

我们必须保自身的独立性，但我们的内在有种生命力的统性，所以先稍微预示下我们要讨论的方向， 以及为什么他仍然对某种形式的论感兴趣。

And then the vitalism that he's talking about is a bit unclear as well, but yeah, he's sympathetic to monism in some ways, but just not in the way it's used by Schopenhauer to explain things.

而且， 他所的活力论也有些模糊不清，但他确实以某种方式同情论，只是不认同叔本华用它来解释事物的方式。

I mean, ultimately, as we get to the end of this, right, he's going to embrace this hybrid picture of biological monism and spiritual pluralism, where we are, we are all these discrete spiritual substances, discrete spiritual entities, right?

我的意思是， 最终，当我们接近讨论的尾声时，他会接纳这种生物论与精神多论的混合图景，在那里，我们都是这些独立的精神实体，独立的精神存在， 对吧？

And they'll say it's an unquestionable advance on the earlier monistic standpoints of Hegel, etc. Just on that same page, lower down, the metaphysical universe of life is taken for granted by leaders of thought so widely divergent.

他们会，相较于黑格尔等早期的论观点， 这是个毫无疑问的进步。就在同页的下方，那些思想领袖们， 管观点大相径庭， 却都理所当然地接受了生命本体论的宇宙观。