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and at their predecessors, I saw the same thing. Where there islife, there since man began faith has made life possible for him,

and the chief outline of that faith is everywhere and alwaysidentical.

Whatever the faith may be, and whatever answers it may give,and to whomsoever it gives them, every such answer gives to the

finite existence of man an infinite meaning, a meaning notdestroyed by sufferings, deprivations, or death. This means that

only in faith can we find for life a meaning and a possibility. What, then, is this faith? And I understood that faith is not

merely "the evidence of things not seen", etc., and is not arevelation (that defines only one of the indications of faith, is

not the relation of man to God (one has first to define faith andthen God, and not define faith through God); it not only agreement

with what has been told one (as faith is most usually supposed tobe), but faith is a knowledge of the meaning of human life in

consequence of which man does not destroy himself but lives. Faithis the strength of life. If a man lives he believes in something.

If he did not believe that one must live for something, he wouldnot live. If he does not see and recognize the illusory nature of

the finite, he believes in the finite; if he understands theillusory nature of the finite, he must believe in the infinite.

Without faith he cannot live. And I recalled the whole course of my mental labour and was

horrified. It was now clear to me that for man to be able to livehe must either not see the infinite, or have such an explanation of

the meaning of life as will connect the finite with the infinite. Such an explanation I had had; but as long as I believed in the

finite I did not need the explanation, and I began to verify it byreason. And in the light of reason the whole of my former




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