The Philosophy of Anaxagoras

出版者:Martinus Nijhoff, The Hague

作者:Felix M. Cleve

页数:176

出版时间:1973

价格:0

isbn号码:9789024715732

具体描述

The Philosophy of ANAXAGORAS MAN I BUS ADOLFI STOEHR The Philosophy of ANAXAGORAS AN ATTEMPT AT RECONSTRUCTION By FELIX M. CLEVE All Has Been Arranged by Mind ANAXAGORAS Kings Crown Press, Columbia University NEW YORK, 1949 FOREWORD PHILOSOPMIA FIAT, QUAE PHILOLOGIA FUIT IT is A TRUE CALAMITY that we have so little left of those earlier philosophic masters and that we have been deprived of anything complete. Because of that loss we unintentionally measure them in wrong proportions and allow ourselves to be influenced against them by the mere accident that Plato and Aristotle have never been in want of praisers and copyists. . . . Probably the grandest part of Greek thought and of its expression in words has been lost to us. Friedrich Nietzsche, who wrote these sentences in 1873, is quite right save that he takes for an accident what certainly was not one. Plato, our great Plato, is really but an imposing synthesis, the admirable architect of a grand building, practically none of the stones of which come from himself. And Aristotle, the polyhistor, as far as his philosophy is concerned, is apparently little else but a Plato deprived of his poetical make-up, notwithstanding those ostensible differences which Aristotle himself is given to emphasizing. The truly great ones, the giants, the really original thinkers, the pure philosopher types, these are to be found in the time before Plato. Again Nietzsche is right. But his plaint is not quite justified. Those grand constructions are not hopelessly lost. We have been deprived of anything complete but there have been left to us large numbers of fragments. It is doubtless true that works complete in a literary sense cannot be joined together from these remains. On the basis of the extant fragments, at any rate, Die Philosophic im tragischen Zeitalter der Griechen Es 1st em wahres Ungliick, dass wir so wenig von jencn alteren philosophischen Meistern iibrighaben und dass uns alles Vollstandige entzogcn 1st. Unwillkiirlich rnessen wir sic, jenes Verlustes wegen, nach falschen Maassen und lasscn uns durch die rein zufallige Tatsache, dass es Plato und Aristoteles nie an Schatzern und Abschreibern gefehlt hat, zuungunsten der Friiheren einnehmen. . . . Wahrscheinlich ist uns der grossartigste Teil des griechischen Denkens und seines Ausdruckes in Worten verloren gegangen. viii FOREWORD a philological reconstruction is not really feasible. However, we might attempt something rather different, reconstruction in a philosophical sense. This should not be a total impossibility. I am well aware of the official dogma concerning the pre-Socratic philosophers Versuche, ihre Systeme auf abstrakt begriffiichem Wege zu rekonstruieren, sind aussichtslos. And likewise The early Greek period is more a field for fancy than for fact. But we are hardly compelled to agree. In principle a philosophic reconstruction is not impossible. It is im possible only to the old-fashioned nothing-but-philologist, just as it would be impossible to the mere philologist to reconstruct a whole from fragments of an ancient mathematicians work. Cognition of the like by the like it is here, if anywhere, that that old rule applies. Command of the Greek language, though indispensable for this task, is not enough for grasping, let alone for judging, Greek philo sophy. In those olden times all people in Greece spoke Greek, after all. . . What is to be accomplished by philosophic reconstruction is not to fit together, like pieces of a jig-saw puzzle, stray fragments into a literary whole but to construct a philosophic building in such a way that all the authentic material handed down can be fitted in. For some thirty years I have been attempting to reconstruct the genuine system, in all its foundations, branches, and ramifications, of one of the most gigantic of those pre-Platonic giants the system of Anaxagoras. This fundamental condition, that all the authentic material must fit into the reconstruction, has been fulfilled...

用户评价

这部书的封面设计得相当引人注目，深邃的蓝色基调配以抽象的金色线条，仿佛预示着探索智慧的深邃与博大。我怀着极大的好奇心翻开了它，期待着能在这位古希腊哲学家思想的海洋中畅游一番。首先映入眼帘的是对阿那克萨哥拉斯生平及其所处时代背景的细致描绘，这为理解其哲学思想提供了坚实的基础。作者的笔触细腻，将那个思想萌发的时代图景栩栩如生地展现在读者面前，从城邦的兴衰到知识分子的交流，都充满了历史的厚重感。我尤其欣赏作者在梳理阿那克萨哥拉斯思想体系时所采用的逻辑清晰的结构，仿佛是在引领读者一步步解开层层迷雾，直抵智慧的核心。开篇部分对于“努斯”（Nous）这一核心概念的引入，更是让我眼前一亮，它被描绘成一种普遍的、永恒的理性力量，主宰着宇宙的秩序与运动。作者并没有简单地罗列概念，而是通过引用相关史料和学者的解读，力求还原阿那克萨哥拉斯思想的原貌，并探讨其在当时的哲学界所引发的讨论与争议。这种严谨的学术态度，让我对这本书的后续内容充满了期待，相信它能够带给我一场关于早期西方哲学思想的深刻体验。

我不得不说，这本书在呈现阿那克萨哥拉斯思想的影响力方面做得相当出色。作者不仅仅停留在对其个人思想的梳理，更进一步探讨了阿那克萨哥拉斯的哲学如何在后世引起了广泛的讨论和反响。从柏拉图到亚里士多德，再到后来的许多哲学家，都不同程度地受到阿那克萨哥拉斯思想的启发或挑战。书中引用了大量不同时期的哲学文献，展现了阿那克萨哥拉斯的“努斯”理论如何在不同的哲学体系中被接受、改造甚至批判。我尤其对作者关于阿那克萨哥拉斯思想在科学史上的潜在影响的讨论感到兴趣盎然，虽然他的理论在某些方面可能显得不那么“科学”，但其对物质构成和宇宙秩序的早期探索，无疑为后来的科学发展播下了种子。这种跨学科的视角，让我对阿那克萨哥拉斯的地位有了更全面的认识。这本书不仅是一部哲学著作，更是一部关于思想传播与演变的精彩篇章。

我被这本书中关于阿那克萨哥拉斯宇宙论的探讨深深吸引。作者以一种近乎侦探的叙事方式，带领我们进入了这位哲学家关于物质构成、运动起源以及宇宙秩序的思考。他提出的“万物皆在，种子皆有”（every thing has a portion of every thing）的观点，在当时无疑是颠覆性的。这本书详细阐述了这一观点的含义，以及它如何挑战了当时主流的“生成与毁灭”理论。作者在解释这一复杂概念时，运用了大量的类比和生动的例子，使得抽象的哲学理论变得易于理解。我尤其喜欢作者对“努斯”在物质世界中作用的解读，它不仅仅是一种被动的观察者，更是一种积极的塑造者，是推动宇宙万物发展演变的根本动力。这种“有序”的宇宙观，与当时一些更为混乱或宿命论的解释形成了鲜明的对比。在阅读过程中，我仿佛看到了阿那克萨哥拉斯是如何在观察自然现象的基础上，逐渐构建起他独特的哲学体系。书中对于这一部分的论述，充分展现了作者深厚的哲学功底和出色的解读能力，让我对宇宙的起源和运行机制有了全新的认识。

这本书对于阿那克萨哥拉斯伦理学和认识论的阐释，更是让我惊叹于他思想的超前性。作者不仅详细解读了阿那克萨哥拉斯关于“努斯”在人类心智中的作用，还探讨了他对道德、知识以及生活意义的看法。他认为，人类通过“努斯”来认识世界，而真正的智慧在于理解事物之间的联系和整体的秩序。书中对“理性”与“感官”在认识过程中所扮演角色的对比分析，非常有启发性。我尤其对阿那克萨哥拉斯提出的“教育”的重要性印象深刻，他认为通过学习和反思，人们可以更好地发挥其“努斯”的功能，从而过上更有意义的生活。这与现代社会对终身学习和批判性思维的推崇不谋而合。作者在处理这部分内容时，没有生硬地堆砌哲学名词，而是将阿那克萨哥拉斯的思想置于其个人经历和时代背景下进行考察，使得他的伦理观念更具现实意义。我从中学到了很多关于如何更好地认识自我、理解他人以及在复杂世界中做出明智选择的哲学智慧。

坦白说，在阅读这本书之前，我对阿那克萨哥拉斯的了解仅限于一些零散的片段，但这本书彻底改变了我的看法。它不仅仅是一本枯燥的哲学史学术著作，更是一次引人入胜的思想旅程。作者的语言生动而富有感染力，即使是对于一些极为复杂的概念，也能被他解释得清晰易懂。我喜欢他时不时穿插的个人思考和对现实世界的联想，这让阅读过程充满了惊喜。例如，在讨论阿那克萨哥拉斯关于“相似性”的哲学观点时，我看到了作者将这一古老的观念与现代物理学中的量子纠缠进行了巧妙的类比，这真是一种绝妙的洞察。书中对阿那克萨哥拉斯晚年生活困境的描绘，也让我感受到了这位伟大思想家所面临的挑战与坚持。这本书让我深刻体会到，即使是两千多年前的思想，依然能够穿越时空，给予我们深刻的启迪。它不仅增长了我的知识，更拓展了我的视野，让我对哲学以及人类智慧的伟大有了更深的敬意。