In discussing this term and its meaning, reference must be had to the cognate expressions, idealist, idealized, ideal (adjective), and the ideal (noun), all of which are derived from the Greek idéa.在討論這個詞，它的意思，必須同根詞句，理想主義的，理想化的，理想的（形容詞），理想（名詞），所有這些都來自希臘的想法。 This signifies "image", "figure, "form": it can be used in the sense of "likeness", or "copy" as well as in that of "type", "model", or "pattern": it is this latter sense that finds expression in "ideal", and "the ideal" and the derivatives are mentioned above. In speaking of "the ideal", what we have in mind is not a copy of any perceptible object, but a type. The artist is said to "idealize" his subject when he represents it as a fairer, nobler, more perfect than it is in reality.這標誌著“形象”，“圖，”形式“：它可以用在這個意義上的”樣式“，或”複製“的”型“，”模式“或”模式“：這個意義上後者體現在“理想”，“理想”，上述衍生工具。在談到“理想”，我們的想法是沒有任何可察覺的對象的副本，而是一種類型。藝術家說，“理想化”他的主題時，他表示作為一個更公平，更高貴，更完美的，比它是在現實中。
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In this sense St. Augustine developed the Platonic teaching, and in his philosophy is idealism in the genuine meaning of the term.從這個意義上說，聖奧古斯丁的柏拉圖式的教學，他的哲學是唯心論，在真正一詞的含義。 From him comes the definition of ideas which Christian philosophy has since retained: "Ideas are certain original forms of things, their archetypes, permanent and incommunicable, which are contained in the Divine intelligence. And though they neither begin to be nor cease, yet upon them are patterned the manifold things of the world that come into being and pass away. Upon these ideas only the rational soul can fix its gaze, endowed as it is with the faculty which is its peculiar excellence, ie mind and reason [mente ac ratione], a power, as it were, of intellectual vision; and for such intuition that soul only is qualified which is pure and holy, ie, whose eye is normal, clear, and well adjusted to the things which it would fain behold" (De diversis quaest., Q. xlvi, in PL, XL, 30).從他的想法來定義基督教哲學保留：“點子是某些原始形式的東西，他們的原型，永久和incommunicable，都包含在神的智慧。雖然他們既沒有開始也沒有停止，但在它們的圖案的世界，應運而生，並通過了歧管的事情，當這些想法只是理性的靈魂可以修復它的凝視，賦與教師，這是其特有的卓越，即頭腦和理性的，因為它是李來祥，黃幹，徐成，段炳志交流的理由，一個電源，因為它是，理智地觀察這種直覺的靈魂是合格的，這是純潔和神聖的，也就是說，他的眼睛是正常的，明確的，很好地調整到的東西，它會欣然不料“（ diversis quaest，問：四十六，在PL，XL，30）。
This line of thought the Scholastics adopted, developing it in their treatises as ideology.這一思路的scholastics採納，在他們的論文作為意識形態的發展。 Their theory is described not as idealism, but as realism; but this does not imply that they are in conflict with the doctrine of Augustine; it means rather that the ideal principles possess real validity, that as ideas they subsist in the Divine mind before the things corresponding to them are called into existence, while, as forms and essences, they really exist in nature and are not really products of our thinking.他們的理論是不理想主義，但作為現實主義，但是這並不意味著他們在衝突與奧古斯丁的學說，這意味著相當理想的原則，具有真正的效力，即作為的想法，他們在神的心目中存在的與之對應的東西存在，被稱為形式和本質，同時，他們真的存在於自然界中，是不是真的我們的思想的產物。 In this last-named sense, ie, as subjective constructions, ideas had long before been regarded by the philosophers of antiquity and especially by the Stoics, who held that ideas are nothing else than mental representation.在這最後的意義，即作為主觀建設，思想很久以前被視為古代的哲學家，尤其是斯多葛學派，認為這想法是不是沒有別的心理表徵。 This erroneous and misleading view appeared during the Middle Ages in the guise of nominalism, a designation given to the system whose adherents claimed that our concepts are mere names (nomina), which have as their counterparts in the world of reality individual things, but not forms or essences or purposes.這種錯誤的和誤導性的出現在中世紀的唯名論的幌子，指定給系統，其信徒聲稱，我們的概念僅僅是名稱（標稱），其中有他們的同行在世界上的現實個人的事情，但不形式或本質或目的。 This opinion, which robs both science and moral principles of their universal validity, and which paves the way for Materialism and agnosticism, was combated by the leaders of Scholasticism--Anselm of Canterbury, Albertus Mangus, Thomas Aquinas, Bonaventure, and Duns Scotus--nevertheless, from the fourteenth century onwards, it had its champions and propagators, notably William of Occam.看來，這剝奪了科學和道德原則的普遍有效性，並鋪平了道路，為唯物主義和不可知論，是鬥爭的領導人士林 - 安瑟倫的坎特伯雷，馬庫斯（Mangus）的Albertus，托馬斯·阿奎那，文德，鄧司各脫，然而，從14世紀起，它有其擁護者和傳播者，特別是奧卡姆的威廉。 For the untrained mind it was easier to consider individual things as the only realities and to regard forms and essences as purely mental products.對於未經訓練的心態，這是比較容易考慮個人的事情，作為唯一的現實，並把形式和本質作為純粹的精神產品。
So it came to pass that the word idea in various languages took on more and more the meaning of "representation", "mental image", and the like.所以，過了這個詞的想法在各種語言中承擔了越來越多的含義的“代表”，“心理圖像”，像。 Hence too, there was gradually introduced the terminology which we find in the writings of Berkeley, and according to which idealism is the doctrine that ascribes reality to our ideas, ie our representations, but denies the reality of the physical world.因此也陸續出台的術語，我們發現在大學伯克利分校的著作，並根據理想主義是歸於現實的原則，即我們的想法，即我們的交涉，但否認現實的物理世界。 This sort of idealism is just the reverse of that which was held by the philosophers of antiquity and their Christian successors; it does away with the reality of ideal principles by confining them exclusively to the thinking subject; it is a spurious idealism which deserves rather the name "phenomenalism" (phenomenon, "appearance", as opposed to noumenon, "the object of thought").召開了古代的哲學家和他們的基督教接班人的理想主義是正好相反，它摒棄了現實的理想原則局限於他們專門為思維主體，它是一個虛假的理想主義，而是值得名“現象論”（現象，“外觀”，而不是到本體論“思想的對象”）。
The doctrine of Descartes has also per nefas been called idealism.笛卡爾學說也有每nefas的被稱為理想主義。 It is true that Cartesianism is in line with the genuine idealism of the earlier schools, inasmuch as it postulates God, thought, and spatial reality.笛卡兒是在較早的學校，因為真正的理想主義，因為它假設上帝，這是真的想，和空間的現實。 But, on the other hand, this system too employs idea only in a subjective signification and quite overlooks the intermediate position of ideal principles.但是，另一方面，該系統也採用了想法，只有在主觀意義和相當理想的原則，俯瞰著中間位置。 According to the theory of Leibniz, which has also been regarded as idealistic, our mind constructs from its own resources (de son propre fond) its scheme of the world; but, thanks to a pre-established harmony (harmonie préétablie), it accords with reality.根據萊布尼茨，這也被認為是理想主義的理論，我們的頭腦構造從自己的資源（兒子PROPRE喜歡）計劃的世界，但是，由於預先建立的和諧（防敏préétablie），它符合與現實。 This view, however, furnishes no solution for the epistemological problem.然而，這種觀點認為，提交的認識論問題沒有解決。 Kant claims that his critical philosophy is both a "transcendental idealism" and an "empirical realism"; but he declares ideas are "illusions of reason", and such ideal principles as cause and purpose are simply devices of thought which can be employed only in reference to phenomena.康德聲稱，他的批判哲學的“先驗唯心論”和“經驗現實主義”，但他宣稱想法是“幻想”的原因，而這種理想的原因和目的的原則是思想簡單的設備，可以只在引用現象。 Fichte took Kant as his starting--point but finally rose above the level of subjectivism and posited a principle of reality, the absolute Ego.費希特了康德，他的出發 - 點以上的水平，主觀主義，但最終上升和假定現實的原則，絕對的自我。 Hegel's doctrine can be termed idealism so far as it seeks the highest principle in the absolute idea, which finds its self-realization in form, concept, etc.--a view which amounts virtually to monism.黑格爾的學說可以稱為理想主義的，因為它的目的絕對理念的最高原則，認定其自我實現的形式，概念等，而這無形中給一元論 - 這一觀點。 The various offshoots of Kantian philosophy are incorrectly regarded as developments of idealism; it is more accurate to describe them as "illusionism" or "Solipsism", since they entirely sweep away objective reality.康德哲學的各個分支被錯誤地認為是唯心論的發展，這是更準確地描述他們的“迷狂說”或“唯我論”，因為他們完全掃除客觀現實。 In this connection a German philosopher declares:在這方面，德國哲學家宣稱：
I affirm without hesitation that the assertion, 'the existence of the world consists merely in our thinking', is for me the result of a hypertrophy of the passion for knowledge.我肯定毫不遲疑的斷言，“存在的世界的，只是在我們的思想，是我對知識的熱情肥大的結果。 To this conclusion I have been lead chiefly by the torture I endure in getting over 'idealism'.這樣的結論，我已經導致主要由我忍受的折磨中獲得過“理想主義”。 Whosoever attempts to take this theory in downright earnest, to force his way clean through it and identify himself with it, will certainly feel that something is about to snap in his brain (Jerusalem, "Die Urtheilsfunktion", Vienna, 1886, p.261). ，凡試圖採取這一理論，迫使他的方式清潔，並確定自己的，徹頭徹尾的認真，肯定會覺得有些卡在他的大腦（耶路撒冷，“Urtheilsfunktion”，維也納，1886年，p.261 ）。
Similar conclusions are reached by J. Volkelt (Erfahrung u. Denken, Hamburg, 1886, p. 519);相似的結論由J.福克爾特（。DENKEN Erfahrungü，漢堡，1886年，頁519）;
Any man who carries his theoretical doubts or denial of the external world so far that even in his everyday experience he is forever reminding himself of the purely subjective character of his perceptions.他的理論的質疑或拒絕外部世界的任何一個人到目前為止，甚至在他的日常經驗，他永遠提醒自己純粹是主觀的性格，他的看法。 . 。 .will simply find himself flung out of the natural course and direction of life, stripped of all normal feeling and interest, and sooner or later confronted with the danger of losing his mind completely.就會很容易找到自己甩到生活的自然路線和方向，剝奪了一切正常的感覺和興趣，遲早面臨的危險，完全失去了他的頭腦。
It is certainly a matter of regret that the terms idea, idealist, and idealism, originally so rich in content, should be so far degraded as to signify such aberrations of thought.這當然是一個問題，遺憾的條款理念，理想主義者，理想主義，原來如此豐富的內容，應該是到目前為止退化以此來表示這種像差的思想。 The present writer, in his "Geschichte des Idealismus" (2nd ed., Brunswick, 1907) has taken the ground that the original meaning of these terms should be restored to them.目前的作家，在他的“歷史Idealismus”（第二版，不倫瑞克，1907年），理由是這些條款應該恢復到他們原來的意義。 In the index of this "Geschichte" and in his monograph, "Die Wichtigsten Philosophischen Fachausdrücke" (Munich, 1909), he traces in detail the changes and meaning which these words have undergone.在指數本“趨勢歷史”，並在他的專著，“死Wichtigsten PhilosophischenFachausdrücke”（慕尼黑，1909年），他詳細跟踪這些話都發生了變化及意義。
Publication information Written by Otto Willmann.出版信息的書面由奧托·維爾曼。 Transcribed by Peter S. Zehr and Patrick C. Swain.轉錄由彼得S. C.澤漢弗和帕特里克斯溫。 The Catholic Encyclopedia, Volume VII.天主教百科全書，卷VII。 Published 1910.發布時間1910年。 New York: Robert Appleton Company.紐約：羅伯特·阿普爾頓公司。 Nihil Obstat, June 1, 1910. Nihil Obstat，1910年6月1日。 Remy Lafort, STD, Censor.人頭馬lafort，性病，檢查員。 Imprimatur.的認可。 +John Cardinal Farley, Archbishop of New York +約翰法利樞機主教，大主教紐約
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