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

那么，他将为我们简要析一下形而上学一元论所涉及内容。

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

尽管如此，斯宾诺莎一元论仍然是一种泛神论，在这种论中，上帝就是一切，一切都是其他一切一。

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，这就是我所对活力一元论更同情想法。

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一元论理论逐点析，包括佛教， 还有像柏森这样活力主义者，甚至是我们好朋友德里施。

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.

语言与社会之间密切关系早已得到认可和研究。尽管这种法证据可能是散，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作品中汲取。在整个 20 世纪，人们付出了大量努力，将语言学研究视为对一门独立科学一元论或自主追求。受这种语言学主流观点强烈影响，语言结构研究与其使用社会语境被离、声称、证明和加强。很明显，这种对语言学研究僵化理解已经关闭了该领域任何更健康交流大门。希望作为语言学研究二元论观点代表，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主导理论形成对立。

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.

我们必须保持自身独立性，但我们内在有一种生命力统一性，所以先稍微预示一下我们要讨论方向， 以及为什么他仍然对某种形式一元论感兴趣。

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.

所以形而上学一元论意义上自我统一并不能解释同情，也不是当我们产生同情时，我们就能洞察到那个形而上学真理。

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，相较于黑尔等早期一元论观点， 这是一个毫无疑问进步。就在同一页下方，那些思想领袖们， 尽管观点大相径庭， 却都理所当然地接受了生命本体论宇宙观。