189、广度层级，或连续层级，就像从光到暗、从热到冷、从硬到软、从密到稀、从厚到薄等等的逐渐变化。这些层级可从感官经验和视觉观察得知；而高度层级或离散层级则不然；因此，这一部分主要论述后者；因为没有高度层级或离散层级的知识，就看不到原因。诚然，人们都知道目的、原因和结果依次相随，就像在先、随后和最终元素一样；也知道目的产生原因，并通过原因产生结果，以便目的能有形式，还知道关于这三者的其它许多事。然而，知道这些事，却在实际运用时看不到它们，不过是知道抽象概念而已；只有当人分析思考形而上学的哲学时，这些抽象概念才停留在记忆里。正因如此，尽管目的，原因和结果照着离散层级发展，但世人对这些层级知之甚少。因为纯粹的抽象概念就像某种飞逝的虚幻之物，不过，抽象概念若被运用于诸如在世上有实际存在的那类事物，就会变得像某种肉眼可见的事物，并留在记忆里。
189. Vertical levels are matched in kind, with one following from another in sequence like a purpose, a means, and a result. Since horizontal or gradual levels are like levels of light to shade, warmth to cold, hard to soft, dense to sparse, coarse to fine, and so on, and since we are familiar with these levels from our sensory and visual experience while we are not familiar with vertical or distinct levels, I need to give particular attention to these latter in this part. Without familiarity with these levels, that is, we cannot see causes.
It is in fact recognized that a purpose, a means, and a result follow in sequence like antecedent, subsequent, and final events. It is recognized that the purpose produces the means and then produces the result through the means so that the purpose can be realized; and much more is recognized along the same lines. Knowing such things without seeing them by applying them to actual events, however, is only abstract knowledge. It lasts only as long as we are engaged in analytical thought on the basis of metaphysical principles. As a result, even though a purpose, a means, and a result do progress by distinct levels, still there is little if any knowledge of those levels in the world. Thinking only about abstractions is like something ethereal that dissipates; but if these abstract principles are applied to things of an earthly nature, then they are like something we see with our own eyes on earth, and they stay in our memory.
189. Degrees of height are homogeneous, with one following after another in succession, like end, cause and effect. Since degrees of breadth or continuous degrees are like those in a progression of light to dark, of heat to cold, of hard to soft, of dense to rare, of thick to thin, and so on, and these degrees are known from sense experience and visual observation, whereas degrees of height or discrete degrees are not, therefore we must deal chiefly with the latter in this part of the work; for without a concept of these latter degrees, one cannot see causes.
People know, indeed, that end, cause and effect follow in order as prior, subsequent and last elements. They also know that the end produces the cause, and through the cause, the effect, in order that the end may be realized. And they know many other things relating to these three as well. Yet to know these things and not see them in application to actual phenomena is to know only abstractions - abstractions which remain in the thought only as long as one contemplates the analytical speculations of metaphysical philosophy. So it is that although end, cause and effect proceed by discrete degrees, still little if anything is known in the world about these degrees. For a concept only of abstractions is like some airy apparition which flies away; but if abstractions are applied to such phenomena as have actual existence in the world, they are like something visible to the eyes in the world, which stays in the memory.
189. DEGREES OF HEIGHT ARE HOMOGENEOUS AND ONE IS FROM THE OTHER IN SERIES, JUST AS ARE END, CAUSE AND EFFECT
Since degrees of breadth, that is, continuous degrees, are like gradations of light to shade, heat to cold, hard to soft, dense to rare, gross to fine, and so forth, and since these degrees are known by sensual and ocular experience, while degrees of height, that is, discrete degrees are not, therefore the latter shall be treated of especially in this Part, for without a knowledge of these [discrete] degrees, causes cannot be seen. Indeed it is known that end, cause and effect follow in order like first, middle and last. It is also known among other things that the end produces the cause, and through the cause, the effect so that the end may exist. And yet to know these things and not see them in their applications to existing things is merely to know abstractions which remain in the mind only so long as analytical ideas derived from metaphysical ones are in the thought. Hence it is that, although end, cause and effect proceed through discrete degrees, yet little if anything is known in the world about these degrees. For a mere knowledge of abstractions is like an airy something which flies away. But if abstractions are applied to such things as are in the world, they are like what is seen with the eyes on earth, and remain in the memory.
189. DEGREES OF HEIGHT ARE HOMOGENEOUS, AND ONE IS FROM THE OTHER IN SUCCESSION LIKE END, CAUSE, AND EFFECT.
As degrees of breadth, that is continuous degrees, are like gradations from light to shade, from heat to cold, from hard to soft, from dense to rare, from thick to thin, and so forth; and as these degrees are known from sensuous and ocular experience, while degrees of height, or discrete degrees, are not, the latter kind shall be treated of especially in this Part; for without a knowledge of these degrees, causes cannot be seen. It is known indeed that end, cause, and effect follow in order, like prior, subsequent, and final; also that the end begets the cause, and, through the cause, the effect, that the end may have form; also about these many other things are known; and yet to know these things, and not to see them in their applications to existing things is simply to know abstractions, which remain in the memory only so long as the mind is in analytical ideas from metaphysical thought. From this it is that although end, cause, and effect advance according to discrete degrees, little if anything is known in the world about these degrees. For a mere knowledge of abstractions is like an airy something which flies away; but when abstractions are applied to such things as are in the world, they become like what is seen with the eyes on earth, and remains in the memory.
189. QUOD GRADUS ALTITUDINIS 1 SINT HOMOGENEI, 2 AC UNUS AB ALTERO IN SERIE, SICUT SUNT FINIS, CAUSA ET EFFECTUS. Quoniam Gradus latitudinis seu continui sunt sicut lucis ad umbram, calo ris ad frigus, duri ad molle, densi ad rarum, crassi ad tenue, et sic porro, et hi Gradus ab experientia sensuali et oculari sunt noti, et non ita Gradus altitudinis seu discreti, ideo de his in hac Parte imprimis agendum est, nam absque horum Graduum cognitione non videri possunt causae. Notum quidem est, quod finis, causa et effectus sequantur in ordine sicut prius, posterius et postremum; tum quod finis producat causam, et per causam effectum, ut finis existat, et quoque plura alia de illis; attamen illa scire, et non per applicationes ad existentia videre, est modo scire abstracta; quae non diutius manent, quam dum in cogitatione sunt Analytica ex Metaphysica; inde est, quod tametsi finis, causa et effectus vadunt per Gradus discretos, usque tamen de illis Gradibus parum si quicquam in Mundo scitur; sola enim cognitio abstractorum, est sicut quoddam aereum, quod avolat, sed si abstracta applicantur ad talia quae in Mundo sunt, sunt sicut id quod oculis in tellure conspicitur, et in memoria permanet.
Footnotes:
1. Prima editio: ALTITUD NIS
2. Prima editio: HOMOGONEI,