[VII] 人类知识的三个视角PERSPECTIVES OF HUMAN KNOWLEDGE (19-21)
上帝若是主，人类都服在他的主权之下：人都是祂的仆人，儿女，朋友，公民。
If God is Lord, then human beings are persons subject to his lordship: servants, children, friends, citizens.
当我们作任何抉择，什么行动时，首要的考虑就是我们与上帝的关系。
In all our decisions and activities, the first consideration is our relation to God.
知识论与上帝的主权属性
EPISTEMOLOGY & GOD’S LORDSHIP ATTRIBUTES
因此，譬如说，当我们研究知识论时，我们的知识乃是在三方面与上帝的主权有关的：我们必须正视上帝的掌控，权威，和临在。
So in the study of epistemology, for example, our knowledge is related to God’s lordship in three ways: it must take account of God’s control, authority, and presence.
正视上帝的主权属性的意思，就是根据这些观点视角来思考。
To take account of God’s lordship attributes, in my view, is to think according to certain perspectives.
较早时，我们看见哲学这门学问是由形而上学，知识论，和价值论三个观点视角所组成。
Earlier we considered the discipline of philosophy made up of the perspectives of metaphysics, epistemology, and value theory.
现在我专注知识论，看这个范围里，重要的观点视角。
Now I focus on epistemology and note important perspectives within that field.
[ 注脚三十三。根据一个多元视角的知识观，一个视角里有不同视角，后者里又有不同视角。]
[Footnote 33. In a perspectival understanding of knowledge, there are perspectives within perspectives within perspectives.]
[1] 上帝的掌控：处境的视角GOD’S CONTROL – SITUATIONAL PERSPECTIVE
当我们正视上帝在自然界和历史的掌控时，我们看到，我们的整个处境都由祂的预定 (foreordination) 和护理所统治。
When we take account of God’s control of nature and history, we can see that our entire situation is governed by his foreordination and providence.
[ 注脚三十四。『 预定』 (foreordination) 包括上帝整个永恒计划，这是祂对整个历史进程的预旨。『护理』指上帝在历史中的作为，藉此实现祂的计划。参《上帝论》，第14，16章。上帝借着『预定』从上而下地统治宇宙；借着『护理』从下而上统治。因此，祂的主权包围着整个被造宇宙。 … ]
[Footnote 34. Foreordination includes God’s eternal plan and decrees for the course of history. Providence is God’s action within history to bring his plan to fulfillment. See DG, chaps. 14, 16. In foreordination, God rules “from above;” in providence, he rules “from below.” So his sovereignty envelops his creation.]
当我们探索这个处境时（包括我们个人的处境和整个自然界和历史的进程），我们乃是透过『处境的视角』 (situational perspective) 试图认识世界。
As we explore that situation (both our individual situations and the whole course of nature and history), we are seeking to know the world by the situational perspective.
[2] 上帝的权威：准则的视角GOD’S AUTHORITY – NORMATIVE PERSPECTIVE
当我们正视『这世界乃在上帝的权威之下』的事实时，我们会知道，被造宇宙的一切都在显示（启示）祂自己和祂的旨意（参考下一段，我会讨论《罗马书》第一章。）
When we consider the world as standing under the authority of God, we can learn that everything in creation reveals him and his will (see my study of Romans 1 in the following section).
这样研究世界，就是专注『准则的视角』。
To study the world this way is to focus on the normative perspective.
[3] 上帝的临在：存在的视角GOD’S PRESENCE – EXISTENTIAL PERSPECTIVE
当我们正视这世界乃是上帝临在之处：上帝在我们周围，也在我们里面，我们就是专注于『存在的视角』；参考图1.4。
When we consider the world as the locus of God’s presence, both outside us and within us, we are focusing on the existential perspective; see fig. 1.4.
准则的视角
Normative Perspective
处境的视角 存在的视角
Situational Perspective Existential Perspective
图1.4。对人类知识的三视角 Fig. 1.4. Perspectives on Human Knowledge
三者不可分开，都对哲学不可或缺
THE THREE CAN’T BE SEPARATED; EACH INDISPENSABLE TO PHILOSOPHY
我称这三个视角为『视角』，因为它们是不能分开的。
I describe these as perspectives because they cannot be separated from one another.
我们若正确了解处境，我们必须看见：我们的处境是上帝启示之处，就是他的准则的所在地；
因此『处境的视角』包含了『准则的视角』。
If we are to understand the situation rightly, we must understand it as the location of God’s revelation, his norms; so the situational includes the normative.
若要正确认识上帝的准则，我们必须看见，这些准则如何应用在我们自己身上，和不同的处境上；因此，『准则的视角』包含了『处境的视角』。
To understand God’s norms rightly, we must understand how they apply to situations and to ourselves; so the normative includes the situational and existential.
若要正确了解上帝与我们的关系，我们必须看见：我们是上帝所创造的大环境（处境）的一部分（处境视角），我们是服在祂的圣约下的子民，必须遵行他的律法（准则视角）；因此『存在视角』包含『处境视角』和『准则视角』。
To understand God’s relationship to ourselves rightly, we must understand ourselves as part of a God-created environment (situational) and as covenant subjects made to live under God’s law (normative); so the existential includes the normative and the situational.
虽然这些视角，没有一个可以脱离其他两个二独立，不过，我们也必须区别它们，至少在我们的观点取得平衡，这对我们是有帮助的。
Though none of these perspectives can be separated from the others, it is helpful to distinguish them, if only to maintain a balanced view of things.
一个基督徒哲学家必须认识：我们若要有一个建立在『事实』 (facts)上（处境视角）的哲学（符合事实的哲学），这些事实必须是经过上帝的『准则』（准则视角）解释的事实，也是透过我们的功能（存在视角）解释的。
A Christian philosopher should understand that we cannot have a philosophy based on fact (situational) unless those facts are interpreted by God’s norms (normative) and through the faculties of our minds (existential).
我们若要有一个具有逻辑性，或准则性的哲学（准则视角），必须把世界的事实与人类个体（一个人）的内在世界（翻译者按：人的思想，情感等）连接。
Nor can we maintain a philosophy that reduces all reality to forms or logic (normative) without relating these to the facts of the world and the inwardness of the human subject.
同理，根据感觉的哲学学派（存在主义），也必须正视准则和客观事实；他们往往没有如此作。
Same for philosophies of feeing (existential), which often fail to do justice to norms and to objective
facts.
因此，没有一个概念，脱离另外两个，能足够作为哲学的基础。
So no one of these three concepts is competent to be the foundation of a philosophy, separated from the others.
每一个概念是一个视角，对整个实在（现实世界）的一个视角，因此，是对整个哲学的一个视角。
Each is a perspective on the whole of reality and therefore a perspective on all philosophy.
每一个都包含另外两个，若脱离其他两个，没有一个概念能被理解。
Each includes the other two, and none is intelligible apart from the other two.
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