具备敏捷性，就是能够迅速地对事情作出判断，基于非常快速的理解。举例来说，当有人问："你从哪里来？"你能迅速理解他的用意，以及这个问题背后所隐含的意图。于是，你就已经对这个问题作出了迅速的判断。

Possessing spontaniety is to issue judgements on matters promptly, based on a very quick understanding. As an example, when somebody asks, “Where are you from?” you understand promptly his aim from the question and what lies behind his question. Thus, you would have judged on the question promptly.

在这种情况下，你运用了自发性。基于这种自发性，你就能对此种情形给出所需的回答。再举一个例子，当你听说某位官员访问某国的消息时，你会立刻从这一消息中明白此次访问的目的。因此，可以说你具有自发性。基于这种自发性，你会就此采取必要的措施。同样，当你因一次意外的来访而感到惊讶时，你能迅速理解其原因。这样，你便具有了自发性；基于自发性，你就能采取与这种迅速理解相符的措施。

In such a case, you have used spontaniety. Based on this spontaniety, you can give the answer required in such a situation. As another example, when you hear of the visit of an official to a country, then you will promptly understand the aim of the visit from hearing this news. Thus, you can be said to have spontaniety. Based on this spontaniety, you take the necessary measures in this regard. Also, when you are surprised by an unexpected visit, you can promptly understand the reason for this. Thus, you would have spontaniety; based on spontaniety you can take the measures that conform to this quick understanding.

自发性（spontaneity）在词源上指的是迅速理解事物，或快速思考。然而，它应当导向对所面临之事的迅速判断，而这种判断建立在迅速的理解之上。

Spontaniety, in origin, means understanding issues quickly, or quick thinking. However, it should result in a quick judgement on the matter that you are faced with, based on quick understanding.

虽然从词源上看，它的本义是快速理解或敏捷思考，但其目的在于迅速作出判断。因此，自发性（spontaneity）就是对事务迅速作出判断。这是因为对事务作出判断既属于理解或思考，同时也是理解或思考的结果。

Though in origin, it means quick understanding or quick thinking, its aim however, is to make judgements quickly. Thus, spontaniety is quick judgement on matters. This is because judgement on matters is comprehension, or thinking, as well as being the result of understanding or thinking.

因此，al-badeehah（直觉认知）指的是天生的（fitri）

Thus, al-badeehah (initiative insight) means the innate (fitri)

理解，或自然（tabee'ee，天然的）理解。

understanding or the natural (tabee’ee) understanding.

无论其语言学上的含义如何,"badeehah"或"badaahah"在此语境中指的是天然或天生的判断力与天然或天生的理解力。之所以称其为天然或天生,是因为它不需要刻意思考和仔细推敲,而是自发地、自动地产生。仿佛仅仅听到消息、问题或令人惊讶的事情,本身就提供了理解或思考所需的一切,因此可以立即作出判断。所以,自发性或快速判断与缓慢的思考是不相容的,但与深入或开明的思考并不相悖。这是因为重要的是思维的速度,而非其来源。因此,以"你来自哪里?"这一问题为例,你会迅速地思考提问者、问题的措辞以及提问的语境,由此推断出提问的目的。这种思考是深入的,因为要思考问题本身、提问者以及问题产生的语境并非易事,要确定这一问题的目的也很困难。可见,这种自发性源于深入的思考。以听闻某位官员来访为例,你会迅速地思考来访者、他所代表的国家、此次来访之前发生的事情以及由此将产生的结果,从而推断出此次来访的目的。这是开明的思考,因为你思考了围绕该事件及与之相关的各种事务,然后才作出判断。因此,这里的自发性源于开明的思考。

Regardless of the linguistic meaning of the badeehah or badaahah, it means, in this context, the natural or innate judgement and the natural or innate understanding. It is said to be natural or innate because it does not need deliberateness and close examination. It rather comes spontaneously and in an automatic way. It is as if just hearing the news or the question or the surprise had provided, by itself, everything required for understanding or thinking, so judgement can be issued instantly. Therefore, spontaniety or quick judgement is incompatible with slow thinking, though it is not incompatible with deep or enlightened thinking. This is because what matters is speed of thought, not the source. So, in the example of the question, “where are you from?” you think quickly about the questioner, the wording of the question and also the context of the question, thus you deduce the aim of the question. This thinking is deep, because it is not easy to think about the question, the questioner and the context in which the question came. It is difficult to ascertain the purpose of this question. Thus, this spontaniety comes from deep thinking. In the example of hearing of the visit of an official, you think quickly about the visitor, the state he represents, what took place before this visit and what will result from it. From this you deduce the aim of this visit. This is enlightened thinking because you thought of the matters that surrounded the event and what relates to it; then you issued the judgement. So, spontaniety here came from enlightened thinking.

以一名官员的意外来访为例：来访的时机出人意料，仅凭这份惊讶，你就能推断出此次来访的目的。这种思考是正常的，既不深刻，也不睿智。然而，判断做出的速度——取决于理解或思考的速度——才会产生自发性，而并非思考本身或其类型。因此，自发性源于快速的思考，无论思考属于哪一种类型，是深刻的、睿智的，还是普通的。所以重要的是速度，而不是思考的来源。

With the example of an unexpected visit by an official, which surprises you by its timing, this surprise alone will guide you to the purpose of the visit. This thinking is normal; it is not deep or enlightened. However, the speed of issuing the judgement, based on the speed of understanding or thinking, is what produces spontaniety and not the thinking itself or its type. Therefore, spontaniety results from quick thinking, regardless of the type of thinking, whether it is deep, enlightened or normal. So what is important is the speed and not the source of thinking.

因此,自发性与缓慢的思考不相容,但与深刻的、有见地的或正常的思考并不相悖。

Thereupon, spontaniety is incompatible with slow thinking, but not incompatible with the deep, enlightened or normal thinking.

对于民族和国家、对于组成这些民族和国家的个人、团体与政党而言，重要的只是速度，而非深度。自发性对于民族和国家是必需的，对于个人、团体和政党同样是必需的。这是因为，无论是与他人交往、与其他民族和国家打交道，还是处理各项事务，都需要自发性来投入生活。这是因为，要在生活事务中取得成功，需要两件事：第一，对事情迅速作出判断；其次，随之采取必要的措施。

What is important is the speed only and not the depth. Spontaniety is necessary for peoples and nations and for the individuals, groups and parties who are part of these peoples and nations. This is because spontaniety is necessary to engage in life, whether with other individuals, or with other peoples and nations, or with discharging the affairs. This is because success in undertaking life affairs requires two matters: firstly, the speed of issuing judgements on matters and then taking the necessary measures towards them.

如果你不这样做,你就会失败,并将面临超出你所能承受的种种困难。随着时间推移,负担会越来越重,障碍也会越来越多。这将导致你在人生的道路上一败涂地。

If you do not do this, you will fail and face matters beyond your capability to bear. As time passes the burden becomes heavier and obstructions increase. This will lead to failure in the course of life.

其次，人所获得的机会，正是那些能促使人迅速前进、从而跨越漫长距离的机会。

Secondly, the opportunities offered to a person are the ones which force progress forward quickly, such that long distances are covered.

如果你不抓住机会，就会失去它。机会可能不会再来，那么你就失去了利用这个机会的可能。如果机会一再流失，你就会失去从一种处境转向另一种处境的速度。你将停留在原地，从而变得停滞不前，成为人生道路上的失败者。造成这一切的原因，将是缺乏主动性。

If you do not seize an opportunity, you will lose it. It may not return, so you would lose the use of this opportunity. If the loss of opportunities were repeated, you would lose the speed of transferring from one situation to another. You would stay in the same place and thus become motionless, a failure in the course of life. The reason for all of this would be the lack of spontaniety.

因此,自发性(spontaneity)是人生事业取得成功所必需的。如果教育与思考本身,连同准备、发明与勤奋、贸易与农业以及其他事务,都是为了人生事业的成功,那么若这些事务与生命本身不以自发性来完成,它们便毫无意义。因此,各国家、各民族与各国在与敌人的斗争中所注意的事项之一,便是使敌人的行动陷入瘫痪。在这方面,没有什么比自发性更危险的了。所以,各国家、各民族与各国会小心地从敌人身上剥夺自发性,使其瘫痪,令其丧失在工作中进行生产的能力,并接连错过各种机会。此后,消灭敌人、殖民并统治他、将影响力扩展到其领土之上,便变得容易了。 西方虽然是在已经将其权威扩展到伊斯兰国家与伊斯兰国公民之后,才开始对伊斯兰国家进行文化入侵,但它首先是从诱惑他们的思想与思维入手的。其目的在于使他们丧失自发性,并使他们沉溺于思考之中。它在这方面的成功是无与伦比的,以至于穆斯林几乎陷入瘫痪。所有人都沉浸于审议、沉思与等待之中,直到他们在人生事业中一败涂地;尽管他们曾为反抗帝国主义及其影响而发动革命、投入战争,他们甚至仍未能消除帝国主义的权威及其影响。每当遇到大大小小的问题,他们每个人都开始求助于沉思与思考,直到时间流逝,可用的机会也随之丧失。许多机会在未被把握之前就白白错过了。因此,他们错过了从一种局面迅速转向另一种局面的机会,最终沉溺于“自动”哲学(al-falsafah al-aaliyyah)之中。 他们沉湎于其中，以至于事情对他们而言变得晦暗不明，因为他们过于关注那些自动化的哲学，而失去了清晰的认识。确实，有些事情需要加以哲学性的思考，这些事情不是简单的，而是深刻的，比如复兴（nahdah）、解放（tahreer）、政治与军事上的各种谋划等等。这些事情必须以哲学的方式加以思考，并深入研究，而不能满足于其表面形式。

Therefore, spontaniety is necessary for success in the course of life. If education and thinking themselves, together with preparation, invention and industry, trading and farming and other matters are for the sake of success in the course of life, then these matters and life itself are pointless if not accomplished with spontaniety. Therefore, one of the matters that the states, peoples and nations pay attention to, in their struggle against their enemies, is to cause paralysis in their actions. There is nothing more dangerous than spontaniety in this matter. Therefore, the states, peoples and nations take care in removing spontaniety from their enemy so as to cause him paralysis and cause him to lose the ability to be productive in work, as well as to miss the opportunities one after the other. It then becomes easy to destroy the enemy, colonise and dominate him, extending influence over his territories. Though the West started the cultural invasion of the Islamic countries and the citizens of the Islamic State, only after it had already extended its authority over it, it started by seducing them in mind and thinking. This aimed to make them lose spontaniety and preoccupy them with thinking. Its success in that was unmatched until they, the Muslims, were almost paralysed. All the people were engrossed in deliberation, pondering and waiting, until they failed in the course of life; they even failed in removing the authority of imperialism and its influence, despite the revolutions and wars they entered against it. Each one of them, in every small or big problem, started to resort to pondering and thinking, until the time passed and the available opportunity was lost. Many opportunities were lost without being seized. So they missed the quick transfer from a situation to another until they immersed themselves in the “automatic” philosophies (al-falsafah al-aaliyyah). They were engaged in them, so that the matter became obscure to them and they lost clarity because of their concern about the automatic philosophies. Indeed, there are matters that need to be philosophised, which are not the simple ones but the deep ones, such as revival (nahdah), liberation (tahreer), the political and military manoeuvres and the like. These matters must be philosophised and studied in depth, without being satisfied with their apparent forms.

然而,对于那些清楚明白、无需思考的事物,若对其进行哲学化的思辨,只会增加其含混与模糊,例如椅子、杯子、盘子之类。对于这些事物,不应加以思考和哲学化;相反,一旦提及它们或它们的名称,便应将其按其本来的样子接受。这就是所谓的“自动哲学”(alfalsafah al-aaliyyah)。 所谓自动哲思或自动思考,即是对显而易见的对象进行哲学化,其中并无任何隐藏之物;这类事物只需提及其名称即可理解。所以椅子就是椅子。若你对它进行哲学化或思考,它只会变得更加晦暗,你反而会无法理解它。你对事物越是哲学化,就越会陷入模糊之中。 西方推崇理智、思考、审议、研究和计算等等,直到我们失去了自发性。我们甚至更进一步,走向了自动哲学化。有人曾被这样问道:“去做一件冒险的事吧;你为什么不去冒个险呢?”冒险意味着在没有事先计算的情况下采取行动。然而,这些人却以自动哲学的形式对冒险进行了哲学化。于是他们说:“我们不会贸然冒险;我们所准备的是经过计算或研究的冒险。”这番话正是对冒险的哲学化,而这本身就是一种自动哲学。这是因为,如果冒险经过了计算和研究,它便不再是冒险了。因此,试图对冒险进行哲学化,改变了它的概念,使它脱离了其本来的实质。所以,如果人们自身开始遵循自动哲学,那么自发性就会离他们远去。

However, with the clear matters that do not need thinking, trying to philosophise in them only increases their ambiguity and vagueness, such as a chair, cup, plate and the like. With these matters and things, it is not correct to think and philosophise about them; they are rather taken as they are, once they or their names were mentioned. This is what is called the automatic philosophy (alfalsafah al-aaliyyah) The automatic philosophising or the automatic thinking thus is the philosophising of the apparent object, of which nothing is hidden; this thing is not understood except by mentioning its name. So the chair is a chair. If you philosophised it or thought about it, it would increase in obscurity and you would become unable to understand it. The more you philosophise the subject, the more you will plummet into vagueness. The West praised the mind, thinking, deliberation, study and calculation and the like until we lost spontaniety. We even went beyond that to the automatic philosophising. It was said to some people; “carry out a venture; why do you not undertake a risk?” Risk means to carry out an action without first making calculation. However, these people philosophised the risk in a form of automatic philosophy. So they said; ‘we do not undertake a reckless venture; we are rather ready to undertake a calculated or studied venture.’ This statement is philosophising the venture, which is a form of automatic philosophy. This is because if the venture was calculated and studied, it would not then be a venture. Thus the attempt to philosophise the venture changed its concept and removed it from its reality. So if the people by themselves started to follow the automatic philosophy, then spontaniety will be far from them.

诚然，思考不可或缺，审慎也是必要的，正如过去所说："急躁是出于撒旦"。但这只适用于需要研究和审察的事务，而不适用于不需要的事务。此外，需要研究和审察的事务，若仍有时间，或时机合适，便可加以研究和审察。然而，若时机不适合思考，而这样的思考会错失良机或导致混乱，那么除了果断行动之外，别无他法可以挽救局面。因此，果断对于民族和人民、团体和政党在人生道路上取得成功而言不可或缺。实际上，它的存在是人生道路上取得成功的必要条件，是这种成功的条件之一。

It is true that thinking is indispensable and pondering is necessary, as it was said in the past “haste is from Shaitan”. But this is only in the matters that need study and scrutiny, not in matters that do not need it. Moreover, matters that need study and scrutiny are studied and examined if there is still time to do so, or if the circumstances are suitable. However, if the circumstances are not suitable for thinking and such thinking would squander the opportunity or it would lead to disruption, then nothing would save the situation except spontaniety. Therefore, spontaniety is indispensable for nations and peoples, groups and parties in order to succeed in the course of life. Rather its presence is necessary for success in the course of life; it is one of the conditions of this success.

生活中的情况与事务众多而多样,其道路也各不相同,有崎岖,有平坦,有容易,也有艰难。同时,"时间就是金钱",事实上它比黄金更为珍贵。因此,考虑具体的情形、状况和手头的事务非常重要。据此,如果某件事需要思考,那就必须思考;如果需要即时反应,那就必须即时反应。这样,每种情况都应依其要求来处理。我们并不是说一切都需要即时反应。有许多事情不需要即时反应,对于它们而言,思考相当重要。然而,也有另外一些事情,因为需要即时反应,反而会被思考所妨碍。例如,名词的定义、神圣的律法以及专业性的事务,只有通过思考才能解决。

The conditions and matters of life are numerous and diverse, its paths are various, rugged and flat, easy and difficult. At the same time, ‘time is gold’; it is in fact more valuable than gold. So it is very important to take into account the situation, condition and the matter at hand. Accordingly, if the matter requires thinking, then it is necessary to think about it, if it requires spontaniety, then it is necessary to have spontaniety. Thus, every situation is dealt with according to its requirements. We do not say that everything needs spontaniety. There are many matters that do not need spontaniety; thinking is rather important regarding them. However, there are other matters that are harmed by thinking because they need spontaniety. As an example, the definitions, the divine rules and the technical matters are not solved except with thinking.

它们与自发性毫无关系；自发性出现在其中反而是不对的。另一方面，对于突发情况、所有有意提出的刁难性问题以及所有仓促之事，自发性则不可或缺。在这些场合中，思考是不被接受的，反而应当远离。若思考介入其中，则可能加剧其模糊不清，使人失去机会，暴露思考者的真实意图，或因此受到伤害。生活中有些事务必须依靠思考，有些事务则必须依靠自发性，而对它们进行思考是不恰当的。因此，生活是依据具体情境来进行和推进的。如果修辞（雄辩）是言语与情境所要求之物相契合，那么把握生活的进程，就是行动与情境所要求之物相契合。

Spontaniety has nothing to do with them; it is rather wrong for spontaniety to enter them. On the other side, for the surprises, all the mischievous questions that are asked purposefully and all the hasty matters, spontaniety is indispensable for all of them. Thinking is unacceptable in them; it rather should be distanced from them. If thinking entered them, then it is possible to increase their vagueness, to remove the opportunity from the people, expose the reality of the thinker or be harmed because of that. Life has matters for which thinking is indispensable, as well as matters for which spontaniety is indispensable and it is incorrect to think regarding them. So, life is conducted and its course is engaged according to the situation. If balaaghah (eloquence) is the agreement of speech with what the circumstances require, then taking up the course of life is the agreement of action with what the circumstances require.

如果需要思考,就运用思考;如果需要自发性,就遵循自发性。正如思考对于生活的各种进程都是必不可少的,自发性对于生活同样必不可少。我们并不批评思考,因为它是生活所必需的。我们所批评的,是不假思索地求助于思考,以及生活中自发性的缺失。

If it requires thinking, then thinking is used. If it requires spontaniety, then spontaniety is followed. As thinking is necessary for the course of life, with all of its types, spontaniety is also necessary for life. We do not criticise thinking, for it is necessary for life. We rather criticise the automatic resort to thinking and the absence of spontaniety from life.

思考是生命的必需。如果说人是一种具有言说能力的动物（生物），那么同样可以说人是一种会思考的动物（生物）。使人区别于其他生物的正是思考。心智，就其真实含义而言，就是思考。动物虽然有大脑，却不思考，因为它没有心智。这是因为仅有大脑不足以使思考过程存在，还需要其他条件。因此，思考本身就是人的特性之一。所以，人不可能没有思考，也就是说，不可能没有心智。思考本身不可能从人身上缺失。因此，攻击思考是毫无意义的。真正的攻击应针对迟缓的思考，即缺乏敏捷性。这是因为敏捷的思考或灵机应变，对于推进人生历程以及在这一历程中取得成功都是必要的。

Thinking is one of life’s necessities. If it is true that man is an animal (creature) endowed with the faculty of speaking, it is also true that man is a thinking animal (creature). What distinguishes man from other creatures is thinking. The mind, in its true meaning, is thinking. The animal, although it has a brain, does not think, for it does not have a mind. This is because the presence of the brain alone is not enough for the thinking process to exist; rather there are other requirements. Therefore, thinking itself is one of the characteristics of man. Thus, there could not be a man without thinking, i.e. without the mind. Thinking itself can’t be absent from man. Therefore, attacking thinking is irrelevant. The attack is rather focused on the slow thinking, i.e. on the lack of spontaniety. This is because quick thinking or spontaniety is necessary to proceed in the course of life, as well as to achieve success in this course.

自发性有三个需要讨论的问题：第一，它是什么？

Spontaniety has three matters to discuss: Firstly, what is it?

其次,它的现实状况是什么?尽管了解它的定义和本质能够指引我们认识它的现实状况,但这与现实本身并不相同。例如,当你遭遇一件令你惊讶的事情,需要你确定自己对它的立场时,这种情形中的即时反应(spontaneity)就相当明显,但它本身并不是即时反应。这是因为在即时反应中,你需要迅速、非常快地对此作出判断,使这一立场决定针对这一惊讶所要采取的措施。例如,对一个你没有预料到的问题感到惊讶,或在你没有料想到的地方发现敌人,或遇到你没有预料到会出现的问题。惊讶或现实是行动或即时反应的对象,但它本身并不是即时反应。第三点是举例说明这两者在生活中的情况:一是即时反应发生时所处的现实,二是即时反应本身。至于在这类情形中所采取的措施的例子,这些措施虽然有益,却并非必要,因为措施会随着现实的不同而变化,也会随着同一事件中的即时反应不同而变化。

Secondly, what is its practical reality? Although its definition or knowing what it is guides to its practical reality; but this is different from the reality. When you are, for example, surprised with a matter that requires you to determine your position towards it, then in this case spontaniety is quite evident, but it is not spontaniety. This is because in spontaniety you need to issue a judgement regarding it swiftly and very quickly, in a way that this position determines the measures that have to be taken towards this surprise. For example the surprise at a question that you did not anticipate, or finding an enemy in a place you did not expect, or of a problem you did not expect to occur. The surprise or the reality is the subject of action or spontaniety, but it is not spontaniety itself. The third matter is to provide examples about these two from life, about the reality in which spontaniety took place and about spontaniety itself. As for examples of measures taken in such cases, though they are beneficial they are not necessary. This is because the measures can vary with varying realities, or with the spontaniety in the same issue.

在理解了自发性与思考之间的区别之后，就有必要了解如何在人们身上激发自发性，也就是如何培养人们的自发性。对于那些缺乏自发性的人来说，尤其如此。这个问题的答案取决于人分为两类这一事实。第一类是从事科学研究的人及其同类，以及不循常规的政治家。这些人的任务是参与思考，例如从事科学研究的人和不循常规的政治家。第二类是普通人，即除第一类以外的人，无论他们是否受过教育，也包括循规蹈矩的政治家。这是因为乌玛（Ummah）中人们的本职任务要么是思考，要么是物质行动，二者之中不存在其他任何东西。这两类人的处境各不相同，因此，在他们身上激发自发性或培养自发性的做法也应有所不同。这是因为习惯于思考的人与对思考还很陌生的人是不同的。因此，工作方式也会随之而异。至于普通人，包括循规蹈矩的政治家，在他们身上激发自发性的工作比在那些本职任务就是思考的人身上更容易，因为对这些人而言，思考是新的，而非其本职。

After understanding the difference between spontaniety and thinking, it is necessary to know how to initiate spontaniety in people, i.e. how to develop spontaniety in the people. This is particularly the case with those who do not have spontaniety. The answer to this matter depends on the fact that people are of two types. Firstly, there are the people of scientific research and their like. The task of these people is the involvement in thinking, such as the people of scientific research and the non-conventional politicians. Secondly, there are ordinary people, i.e. other than the first type, whether they were educated or not, as well as the conventional politicians. This is because the original task of the people in the Ummah is either thinking or material actions, without the presence of something else. The position of each of these two types differs to the other. Thus the action with each type should be different, regarding initiating spontaniety with it or developing spontaniety with it. This is because the one who is used to thinking is different from the one for whom thinking is new. Therefore, the work will vary with them. As for the ordinary people, including the conventional politicians, the work towards initiating spontaniety in them is easier than with those whose original task is thinking. This is because with these people the thinking is new and not original.

由于他们天生就是能思考的人,而人本就是会思考的造物,那么对待他们的任务,简单来说就是养成习惯,即培养自发性的习惯。这样,它就会成为一个自然的过程,甚至融入他们的日常工作之中。例如,木匠、泥瓦匠、劳工、手工艺人、农民、普通百姓以及与他们相类的人,都需要被给予与其工作或职业相关、他们能够产生共鸣的例子。然后,通过以重复的方式给出更为复杂的例子,这一过程会在他们身上逐步提升。这将使自发性在他们身上成为一种习惯和自然之事。比如,可以这样问他们:“如果你在工作中遇到了意外,你会如何解决?”如果多次得到正确的回答,那么就容易转向更复杂的问题。如果只给出了一个答案,无论对错,但没有再次重复,那么就需要认同其中正确的答案,使其得以重复;或者纠正错误的答案,使其不再重复。这种重复要持续进行,直到这件事变得稳固,然后再针对更复杂的例子开展工作。关于突发问题的提问不一定总是口头进行的,也可以通过图示或书面形式进行。重要的是通过向众人集体呈现思想来进行训练,而避免对他们逐个进行个别训练。凡是能够实现集体训练或向民众呈现思想的方式,都应当采用,无论是书面形式,如传单、书籍、信件、小册子等等,还是口头形式,如交谈、演讲、对话、劝告、指导等等。这两种形式都允许向民众呈现思想并进行集体训练。其中关键在于谈论的主题或写作的主题,它应当经过深思熟虑,然后据此思想付诸行动。毫无疑问,这应当是一种不会在呈现者与民众之间引发争辩的思想。 它应当对两者都是毫无争议的正确，也就是说，它应是一个被充分理解的概念，而不仅仅是一个想法。这是因为目的不在于说服人接受某种观点，而在于观察一个人如何行动，以及他如何把握那些用来处理和解决问题的思路。因此，人依何种方式行动、以何种方式把握思路，正是需要加以训练的对象。换言之，正是通过它，或就它而言，才能得知正确与错误的感觉。与此相伴的，还有重复、停顿、对重复的帮助，然后再逐步过渡到更困难、更复杂的问题。普通民众不需要专门去培养自发性，只要使其成为一种习惯或自然而然的事情，自发性便会在人们身上存在。最好是问题的表述详细而明确，而非晦涩模糊，比如不要问“如果你遇到一个问题，你如何解决？”，而应对农民说：“如果没有雨水，而你无法进行大规模的工业灌溉，你会怎样处理你的庄稼？”如果他迅速作答，那就说明他具有自发性；如果他没有回答，或者回答得很慢但经过了思考，那就说明他缺乏自发性。对于这类人，问题中的这种细节尤为可取。而对于普通人，则不那么重要，因为人们能够不加复杂地接受事物，并能理解模糊和含混之处中他们所能理解的部分。所以重要的是他们的回答，或对其回答的跟进。因此，在引导民众养成自发性并在他们身上培养它时，并不存在什么困难。

Since they are thinkers innately, for man is a thinking creature, the task with them is simply habituation, i.e. to initiate the habit of spontaniety. So it becomes a natural process, even in their normal work. For example, the carpenters, the masons, the labourers, the craftsmen, the farmers, the simple people and their like, all need to be given examples from their work or profession to which they can relate. Then the process is gradually increased in them through more complicated examples, given in a repetitive way. This would make spontaniety in them habitual and natural. It is, for example, said to them, “if you faced a surprise in your work, how do you solve it?” If the answer were correct many times, then it would become easy to move to more complicated questions. If only one answer was given, right or wrong, but was not repeated, then one needs to agree with him about the right answer so that it is repeated, or to correct the wrong answer so that it is not repeated. This repetition is continued until the matter becomes sound and then the task is carried out related to more complicated examples. Questions about a sudden problem need not always be verbal; it could rather be in illustration or writing. What matters is the training through presenting thoughts to the people collectively and to avoid training them as individuals. Everything that produces collective training or presentation of thoughts to the people should be followed, whether this is in a written form, such as leaflets, books, letters, and booklets and the like, or it is verbal, like talking, speeches, conversation, advice, direction and the like. Both of these two forms allow presentation of thoughts to the people and collective training. What matters in this is the subject of talking or the subject of writing, where it should be thought, and then action in accordance with this thought. Undoubtedly, it should be a thought that is not subject to argument between the presenter and the people. It should rather be indisputably correct for both of them. In other words it should be a concept (i.e. well understood) and not merely a thought. This is because the aim is not to convince of the thought. It is rather to see how one acts, and how one takes the thoughts by which one treats and solves the problems. Thus, the way according to which one acts and the manner by which one takes the thoughts is the subject of treatment. In other words, it is the matter about which or through which the sense of correctness or the sense of error is known. Along with this is the repetition, pausing, help on repetition, then moving to more difficult and complicated questions. The common people do not need the initiation of spontaniety in them except by making it a habit or natural for them. Then spontaniety will exist in the people. It is preferable that the thought is detailed and defined, not obscure or vague - such as asking, “If you faced a problem, how do you solve it?” Instead it is said to the farmers, for example, “if there was no rain, and you can not undertake industrial irrigation, what do you do regarding your crops?” If he answered quickly, then he has spontaniety. If he did not answer, or answered slowly but after study, then he has no spontaniety. This detail in the question is preferable with such people. But with the ordinary people, it is not important because the people take the matters without complication and they understand what they can of the ambiguous and the vague. So what matters is their answer or the follow up of their answer. Therefore, there is no difficulty in customizing the people to spontaniety and in creating it in them.

然而，与他人相处时也存在困难，即与从事科学研究的人（学者）以及持非传统意识形态的政治人物相处时的困难。这种困难存在于那些从事思想或科学工作、而非从事物质行动的人身上。对于这些人，需要给予极大的关注，也需要在他们身上激发自发性。这是因为，尽管这种自发性可能在其中一些人身上存在，但他们工作的基础在于那些没有物质形态的东西。

However, difficulties exist with other people, i.e. with those who work in scientific research (academics) and unconventional ideological politicians. The difficulty exists with those whose work is thought or science and not the material actions. They need great attention regarding them and regarding initiating spontaniety within them. This is because, though it may exist in some of them, the basis of their work is in that which has no material existence.

因此，必须讨论它们的主题，因为它正是讨论的核心所在。

Therefore, their subject must be discussed, for it is the discussion point.

乍看之下，人面对危险的处境似乎是自发性存在的原因，因为意外的频繁出现，以及需要自发反应的事情大量发生。

It may appear at first that man’s facing of danger is the reason for the existence of spontaniety, due to the frequency of surprises and the abundance of the occurrence of matters that need spontaniety.

人们也可能会以为,实践或训练以及习惯才是引发自发性的根源。确实,这两者有助于引发自发性,但无论是其中之一,还是二者结合,都不能真正引发它。对于那些从事思维工作的人,如医生、工程师、教师及其同类,以及从事体力劳动的人,如木匠、铁匠、工人及其同类,情况并非如此。这是因为人在危险中生活会助长自发性;实践它并习惯于它,会使之变得自然、得以发展,并有助于引发它。然而,这些都不会真正引发它,使之成为自发性或敏捷的思维。

It may also seem that practice or training and habits are the matters that initiate spontaniety. It is true that these two matters help in initiating spontaniety, but neither one of them nor both combined, initiate it. This is not the case with those who work with thought, like doctors, engineers or teachers and their like, nor with those who carry out physical work, like the carpenters, blacksmiths, labourers and their like. This is because man’s living in dangers aids spontaniety. Practicing it and being accustomed to it make it natural and develop it and help in initiating it. However, none of these ever initiate it as spontaniety or as quick thinking.

我们之前说过,要在从事体力劳动的人身上培养自发性——他们是人民或民族中的绝大多数——需要通过集体训练。换言之,就是引发那些促成自发性的思想,比如问一个人他在做什么,或者问他为什么会突然产生某种想法。此外还有类似的问题。 而对于那些从事脑力工作的人,比如教师和思想型政治人物,要引发自发性就容易得多,只需敦促他们运用自发性即可。自发性固然是深奥的课题,可以涉及哲学与思考,但同时它也属于日常事务,即属于日常的哲学范畴。因此,只要这样提出要求就足够了,也就是对从事脑力工作的人说,他们必须具备自发性。这样他们自己就能从自发性一词中理解它的含义与实质,无需深入细节、回答问题,甚至无需对自发性的含义加以解释。这是因为这些人本身就与思想打交道。由于他们的大部分工作都在思想、科学和知识领域进行,他们已经习惯于此,因而在解决每一个问题时都习惯诉诸思考,这种习惯便在他们身上显现出来。因此,思考的迟缓,即需要研究、审察和计算的慢思维,常常在他们身上表现出来。如果对他们说,必须具备自发性,他们便会加快思考,于是自发性就会从这种思维速度的提升中在他们身上发展起来。

We said before that initiating spontaniety with those who carry out physical work, who are the great majority of the people or the nation, is by collective training. In other words, it is by initiating the thoughts that initiate it, such as asking a man about what he does or why a surprise occurred to him? This is beside similar questions. Initiating it with those who work with thought, such as the teachers and the ideological politicians, is easy. It is simply done by urging them to use spontaniety. Though spontaniety is one of the profound matters, in which it is valid to involve philosophy and thinking, nevertheless it is at the same time, of the routine matters, i.e. it falls within the routine philosophy. Therefore, it is enough to be requested as such, i.e. it is said to those who work with thought that it is necessary that they have spontaniety. Then they would understand from spontaniety what it means and what it is, without the need for entering into the details or answering to questions, or even the need for explaining the meaning of spontaniety. This is because these people work with and in thought. Due to the fact that much of their work is in thought, science and knowledge, they become used to that; so it manifests in them due to this habit of resorting to thinking for solving every problem. Therefore, slowness of thinking or slow thinking that requires study, scrutiny and calculation, manifests often in them. If it said to them, it is necessary that they have spontaniety, they hasten in thinking and thus spontaniety develops with them from this speed in thinking.

因此,要让从事思维工作的人具备敏捷的思考能力,只需对他们提出要求即可。具体做法是告诉他们必须具有即时反应的能力(spontaniety)。这样,对于那些从事思维工作、并以思维为工具的人,例如教师、思想型政治工作者及其同类,只要督促他们运用即时反应的能力,这种能力便会在他们身上产生。换言之,只要告诉他们必须具有即时反应的能力,这种能力就会存在。他们不需要很大的困难或新的事物,因为他们本就在思维之中、并以思维开展工作,所以无需其他东西。正因为他们每天都在从事这项工作,久而久之,习惯与训练使他们养成了思考的特质,或者说慢思考的特性。于是,他们对呈现在面前的任何事物都会说:“这需要研究、考察和调查。”即便实际上并非如此。为了让他们习惯于快速思考,并能区分哪些需要研究、哪些不需要研究,人们要求他们具备敏捷的思考能力,也就是要求他们具有即时反应的能力。敏捷的思考本身就是即时反应。这种敏捷的思考,如果没有障碍物阻挡,就会立即迅速地对事情作出判断。

Therefore, it is enough merely to encourage those who work in thought to have quick thinking. This is done by saying to them that they must have spontaniety. Thus, spontaniety is created in such people who work with and in thought, like the teachers and the ideological politicians and their like, by urging them to use spontaniety. In other words, it is enough to tell them that they must have spontaniety, for spontaniety to exist. They do not need much difficulty or new matters. They rather work in and with thought, so they do not need anything else. It is because they practice this work and it is their daily work, so they develop, due to the habit and training, the attribute of thinking or the characteristic of slow thinking. Thus, they say about everything presented to them, “this requires study and examination and investigation,” though it might not be the case. In order that they become used to quick thinking and they distinguish between that which needs study and that which does not need study, they are asked to have quick thinking, i.e. they are requested to have spontaniety. Quick thinking itself is spontaniety. This quick thinking, if not obstructed by a barrier, would produce, immediately, the judgement on the matter quickly.

由此可知，这属于或出自自发性的范畴，即那些不需要研究或审查的事情。如果其中存在阻碍或障碍，他就会知道这需要研究和审查，因为它不属于那些需要依靠自发性的事情之列。

One would know then that this is spontaniety or from spontaniety regarding that which does not need study or scrutiny. If there were a barrier or an obstruction in the issue, he would know then that it needs study and scrutiny, because it is not among the type of issues that require spontaniety.