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So much later, this life when Jung was studying mythology and religion and fairy tales and all kinds of belief systems, he would always say, “I'm not speaking metaphysically about their truth value. I'm simply studying what people think and what they believe. I’m studying the empirical side of religion, not the metaphysical or noumenal side.”
在荣格研究宗教、神话和童话故事以及各种信仰体系很长时间以后，他总是会说：“我不是在形而上学地谈论它们的真实价值。我只是在研究人们的想法和信仰。我在研究宗教经验主义的方面，而不是形而上学或本体论的方面。”
And this is very important for Jung because it oriented him to what could be studied by psychology. Their limitations on what we can know, and psychology must stay within those limitations.
这对荣格来说非常重要，因为它引导他去研究心理学可以研究的内容。我们知道了他们的限制，心理学必须保持在这些限制之内。
On the other hand, this does not mean that the noumenal world does not exist, just because we can't prove its existence or disprove it doesn't mean it doesn't exist. It might very well be there, but we don't know what it is or how it's constructed.
另一方面，这并不意味着本体世界不存在，只是因为我们无法证明它的存在或是反证它并不就意味着它不存在。它很可能就在那里，但是我们不知道它是什么或者它是如何形成的。
And this will become very important when Jung starts studying psychology and does his investigations and experiments is trained as a scientist must stay within the categories of scientific investigation.
当荣格开始研究心理学并进行他的调查和实验时，作为一个受训练的科学家，必须在科学调查研究的范畴之内，这将变得非常重要。
I'm emphasizing this because Jung is often thought as a mystic. He had certain types of experiences that we could call mystical experiences, but he would never understand this as the basis for true knowledge.
我强调这一点是因为荣格经常被认为是神秘主义者。他有某些我们可以称为神秘体验的经历，但他从不把这理解为真正知识的基础。
And when Jung once studied the psyche and the unconscious which is invisible, we don't see it, we only know about it in directly. He would always base himself on evidence and empirical evidence, because that was his philosophical commitment.
荣格研究过心灵和无形的潜意识，我们没有看到它，我们只是直接地了解它。他总是以证据和实证为基础，因为那是他的哲学承诺。
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亚瑟·叔本华(Arthur Schopenhauer，1788年2月22日-1860年9月21日)，德国著名哲学家。是哲学史上第一个公开反对理性主义哲学的人并开创了非理性主义哲学的先河，也是唯意志论的创始人和主要代表之一。代表作有《作为意志和表象的世界》《附录与补遗》等。
From Schopenhauer, he got another view because Schopenhauer said that a great was Kant to a certain point, but he said that the noumenal world is defined by what he called the will by a universal will.
从叔本华那里，他有了另一种观点，因为叔本华认为康德在某种程度上是杰出的，但是他认为本体世界是由他称为意志世界所定义的。
And will is what is behind all of our strivings, all of our desires are expensive efforts and creativity. It's a universal force that is a cosmic force and also is a human force, as this would be the basis made of what you would think about is libido.
意志是在我们所有努力的背后都存在，我们所有的欲望都是需要付出昂贵的努力和创造力。这是一种普遍力量即宇宙力量，也是一种人类力量，因为这将是你思考力比多的基础。
And Schopenhauer also raised the question how can we free our from this will, because this will is very compulsive and drives sometimes make us do what we should do or I don't want do, can we free our from this will?
叔本华也提出了一个问题：我们如何才能从这种意志中解放出来，因为这种意志非常有强迫性和驱动力，有时迫使我们做我们应该做但我们不想做的事，我们可以从这种意志中解放出来吗？
And this is a question that would arise in Jung psychology that he would think about for his whole life, we are subject to the will of the unconscious is the any chance to become free of that will and liberate our from that will.
这是荣格心理学中将会出现的一个问题，荣格在他的一生中都将会思考这个问题，我们受潜意识意志的约束是有可能摆脱那种意志，并将我们从那种意志中解放出来。
（未完待续···）
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