Thomas, a renowned rationalist, confessed a fascination with spiritualism.

托马斯是一位著名的理性义者，却也承认自己对义很着迷。

The first serious attempt to establish idealism on such grounds was that of Bishop Berkeley.

在这种基础上建立义的第一认真尝试是 Bishop Berkeley。

A heavy tax on words over four syllables, as heterodoxy, spontaneity, spiritualism, spuriosity, etc.

对超过四音节的词征收重税，如异端、自发性、义、虚假等。

Well, it certainly doesn't take space-time as fundamental, it takes space-time as derived, and so in that sense it agrees with spiritual traditions and the philosophy of idealism that's been around for a long, long time.

确实，它并不将时空视为基本要素，而是将其视为派生之物。因此，从这来看，它与那些源远流长的精神传统以及义哲学不谋而合。

The definition of truth as the correspondence between beliefs and facts seems peculiarly evident in the case of memory, as against not only the pragmatist definition but also the idealist definition by means of coherence.

将真理定义为信念与事实之间的对应关系， 在忆的情况下似乎特别明显， 这不仅与实用义的定义相反， 而且与通过连贯性的义定义相反。

He promoted an idealist philosophy that saw both mind and matter as central to understanding the universe which he described as nearer to a great thought than to a great machine.

他倡导一种义哲学，认为灵与物质是理解宇宙的核，他将宇宙描述为更接近于伟大的思想而非伟大的机器。

This standpoint is called idealism. The opposite viewpoint is called materialism. By this is meant a philosophy which holds that all real things derive from concrete material substances.

这种观点被称为义。相反的观点称为物义。这意味着一种哲学，认为所有真实的事物都源于具体的物质实体。

Kind of, you know, Samuel Johnson's famous retort to philosophical idealism, like he just kicked a stone and then said, you know, I refute him thusly.

有点像塞缪尔·约翰逊对哲学义的著名反驳，他只是踢了一块石头， 然后说，我就是这样反驳他的。

Thus, when we reject the act, which I think we must, we are driven to a theory of memory which is more akin to idealism.

因此，当我们拒绝这种行为时， 我认为我们必须这样做， 我们就会被驱使到一种更类似于义的忆理论。

Within the model of new thought, extreme idealism, Neville's outlook, yes, the individual is the creative force that is metaphorically called God in scripture.

在新思想体系的框架下，极端义，尼维尔的观点是：人就是创造性的力量，这在经文里以“上帝”这一隐喻来表达。

In answering these questions, he is led to a logic which merges into that of Parmenides and Plato and the idealist tradition.

在回答这些问题时，他被引向一种逻辑，这种逻辑融入了巴门尼德和柏拉图的逻辑以及义传统。

Finally, Chomsky follows rationalism in philosophy and mentalism in psychology.

最后，乔姆斯基在哲学上遵循理性义，在理学上遵循义。

What Fichte tried to do, therefore, was to use Kant's method—stripped of the concept of the unknowable thing-in-itself—and transform Kant's critical idealism into a metaphysical idealism.

因此，费希特试图做的是使用康德的方法——剥离了不可知的事物本身的概念——并将康德的批判义转变为形而上学的义。

Hence his grounds in favour of idealism may be dismissed.

因此，他支持义的理由可能会被驳回。

Such a world does not require an idealistic Platonic response, but a historical response, of the kind found in Thucydides.

这样的世界不需要柏拉图式的义回应，而是修昔底德式的历史回应。

The same view of " consciousness" is set forth in the succeeding essay, " A World of Pure Experience" (ib., pp. 39-91). The use of the phrase " pure experience" in both essays points to a lingering influence of idealism.

在随后的文章“纯粹体验的世界”（同上，第 39-91 页）中提出了相同的“意识”观点。两篇文章中“纯粹经验”一词的使用都表明了挥之不去的义影响。

The logic of the idealist tradition has gradually grown very complex and very abstruse, as may be seen from the Bradleian sample considered in our first lecture.

义传统的逻辑逐渐变得非常复杂和深奥，从我们第一讲中考虑的 Bradleian 样本中可以看出这一点。

Other German philosophers also joined in the enterprise of transforming Kant's critical philosophy into a metaphysical idealism—most notably, Hegel, Schelling, and Schopenhauer.

其他德国哲学家也加入了将康德的批判哲学转变为形而上学义的事业——最著名的是黑格尔、谢林和叔本华。

The grounds on which idealism is advocated are generally grounds derived from the theory of knowledge, that is to say, from a discussion of the conditions which things must satisfy in order that we may be able to know them.

提倡义的基础通常是来自知识理论的基础，也就是说，来自对事物必须满足的条件的讨论，以便我们能够了解它们。

Speaking quite roughly and approximately, we may say that idealism tends to suppress the object, while realism tends to suppress the content.

粗略地说，我们可以说， 义倾向于压制对象， 而现实义倾向于压制内容。