《西方思想》復(fù)習(xí)

1、1. W h a t d o e s t h e w o r d “B I B L Emeanbook2. In Plato 's allegory of the cave, what does thesun represent? Truth3. Who came up with the sardonic 諷刺的 theory of humor? Thomas Hobbes4. According to genesis, god created how many days? Six days5. Who once attended Plato ' s academy學(xué)院 ?Ar

2、istotle6. Which writer was imprisoned 被囚禁 during World War n ? Jean-Paul Sartre7. According to genesis, what is the name of the place where Eve and Atom lived？The Garden of Eden8. Nicolo Machiavelli was what nationality? Italian9. According to genesis, which part does god use to create Eve from Atom

3、 ？ Rib10. What is the Sabbath day? The day of rest11. What is a leviathan? Sea monster12. Who said love your enemies? Jesus13. Who does Saul murder in Acts of the Apostles? Stephen (Stoned)14. What may be seen as an irrationalist revolt against traditional Western philosoph y, idealism in particular

4、, as it rejects epistemology and the attempt to ground human knowledge? Jean-Paul Sartre: Existentialism15. What is a saint? A saint is a holy person. In the Christian Bible, only one person is expressly called a saint: "They envied Moses also in the camp, and Aaronthe saint of the LORD."1

5、6. Which female writer lived a “free, lifelong association ”with Jean-Paul Sartre? Simone de Beauvoir17. What is a centurion 百夫長(zhǎng)？Roman soldier18. It is much safer to be feared than loved. Machiavelli: The Prince19. Men living together according to reason with out a common superior or earth, withauth

6、ority to judge between them is properly the state of Nature. John Locke:OfCivil Government20. Our Father, which art in heaven/hallowed be thy name;thy kingdom come;thy will be done,in earth as it is in heaven.Give us this day our daily bread.And forgive us our trespasses,as we forgive them that tres

7、pass against us.And lead us not into temptation;but deliver us from evil.For thine is the kingdom,the power, and the glory,for ever and ever.Amen. Matthew21. In the beginning god created the heaven and the earth. Genesis22. Rather, it declares that even if god did exist, that would change nothing. J

8、ean-Paul Sartre: Existentialism23. Behold! Human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, andcan only see before them, being p

9、revented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; Plato: The Republic24. Blessed are the meek, for they shall inherit the earth. Matthew25. God is a useless and costly hypothesis

10、 彳假設(shè).Jean-Paul Sartre: Existentialism26. This human animal prescient, sagacious, complex, acute, full of memory,reason and counsel, which we call man,is generated by the supreme God in amore tran sce ndent con diti on tha n most of his fellow-creatures. For he is the onlycreature among the earthly r

11、aces of animated beings endued with superior reasonand thought, in which the rest are deficient. And what is there, I do not say in man alone, but in all heaven and earth, more divine than reason, which, when it becomes ripe and perfect, is justly termed wisdom? Cicero: On the Laws27. Thus humanity

12、is male and man defines woman not in herself but as relative to him; she is not regarded as an autonomous being. Simone de Beauvoir: The Second Sex28. Religion is based, I think, primarily and mainly upon fear. It is partly the terror of the unknown and partly, as I have said, the wish to feel that

13、you have a kind of elder brother who will stand by you in all your troubles and disputes. Bertrand Russell:Why I Am Not a Christian29. For my part I consider that it is better to be adventurous than cautious, becausefortune is a woman, and if you wish to keep her under it is necessary to beat and il

14、l-use her; and it is see n that she allows herself to be mastered by the adve nturous rather than by those who go to work more coldly. She is, therefore, always, woma n-like, a lover of young men, because they are less cautious,more viole nt,and with more audacity comma nd her. Nicolo Machiavelli: T

15、he Prince30. The existentialist does not think that man is going to help himself by finding in the world some omen by which to orient himself. Because he thinks that man will interpret the omen to suit himself. Therefore, he thinks that man, with no supportand no aid, is condemned every moment to in

16、vent man. Jean-Paul Sartre: Existe ntialism31. The reason why men enter into society is the preservation of their property. (P280) Joh n Locke: Of Civil Governme nt32. Man is by n ature a political ani mal . And therefore, men, eve n whe n they do notrequire one another's help, desire to live to

17、gether; not but that they are also brought together by their com mon in terests in proporti on as they severally atta in to any measure of well-being. This is certainly the chief end, both of individuals and of states. Aristotle:The Politics33. A PRINCE ought to have no other aim or thought, nor sel

18、ect anything else for his study, than war and its rules and discipline; for this is the sole art that belongs to him who rules, and it is of such force that it not only upholds those who are born princes, but it often enables men to rise from a private station to that rank. Nicolo Machiavelli: The P

19、rince34. By pursuinghis own interest he frequently promotes that of the society moreeffectually tha n whe n he really intends to promote it. Adam smith: The Wealth of Natio ns35. And if any mischief follow, then thou shalt give life for life, Eye for eye, tooth for tooth, hand for hand, foot for foo

20、t, Burning for burning, wound for wound, stripe for stripe. Exodus36. First, that men are continually in competition for honor and dignity, which these creatures are not; and consequently amongst men there ariseth on that ground, envy, and hatred, and fin ally war; but amon gst these not so.Thomas H

21、obbes: Leviatha n37. And they were all filled with the Holy Ghost, and began to speak with othertongues, as the Spirit gave them utteranee. And there were dwelling at Jerusalem Jews, devout men, out of every n ati on un der heave n.Acts of the Apostles38. Whereas the truth is that the State in which

22、 the rulers are most reluctant to govern is always the best and most quietly governed, and the State in which they are most eager, the worst. Plato: The Republic39. So that in the n ature of man,we find three prin cipal cause of quarrel 吵架.Firstcompetiti on; sec on dly, differe nee; thirdly, glory.T

23、he first maketh men in vade forgain; the second, for safety; and the third, for reputation. Thomas Hobbes: Leviatha nThe Bible (Genesis, Exodus, Gospel According to Matthew, Acts of the Apostles) Bertrand Russell: Why I am Not a Christian上帝不存在，基督不是一個(gè)真正慈悲的人。耶穌存在值得懷疑，基督教從古到今一直是世界道德進(jìn)步的主要敵人。宗教是建 立恐懼之上的，

24、并呼吁人類要獨(dú)立思考，勇敢的面對(duì)世界的一切，用知識(shí)、善良、勇氣 建設(shè)一個(gè)美好的世界。Plato : The Republic在可知世界中最后看見(jiàn)的，而且是要花很大的努力才能最后看見(jiàn)的東西乃是善的理念。任何人凡能在私人生活或公共生活中行事合乎理性的，必定是 看見(jiàn)了善的理念的。未來(lái)的統(tǒng)治者找到一種比統(tǒng)治國(guó)家更善的生活時(shí)，你才可能有一個(gè) 管理得好的國(guó)家。真正富有的人來(lái)統(tǒng)治當(dāng)然他們不是富有黃金，而是富有幸福所必需的 那種善的和智慧的生活。Bookl further ,the state is by nature clearly prior to the family and to the in div

25、idual,s ince the whole is of n ecessity prior to the part; A social in st inct is impla nted in all men by n ature.Book3 man is by nature a political animalBook4 for it what was said the ethics is true ,that the happy life is the life according to virtue lived without impedime nt.Aristot e : The Pol

26、itics 探討城邦、政體等基本理論。認(rèn)為城邦是至高而廣涵的一種 社會(huì)團(tuán)體，追求最高最廣的善業(yè)。人類是天生的政治動(dòng)物，經(jīng)家庭、村坊而組成城邦。 政體按其宗旨及最高統(tǒng)治權(quán)執(zhí)行者的人數(shù)，分為正宗與變態(tài)兩大類。前者為君主、貴族、 共和3種，后者為僭主、寡頭、平民3種Cicero : On the Laws 1.自然法是與自然即事物的本質(zhì)相適應(yīng)的法，其本質(zhì)為正確的 理性。所以，自然法效力高于實(shí)在法。實(shí)在法必須反映和體現(xiàn)自然法的要求。因?yàn)閻悍ǚ欠ā彼苑杀仨汅w現(xiàn)正義和公正。人人平等”的，這種主張也影響了日后羅馬法的面貌。2.執(zhí)政官為代表的君主制、以元老院為代表的貴族制和以保民官為代表的民主制的混合 政

27、體”實(shí)際上，西塞羅本人是主張共和制的。其次，在國(guó)家的管理方面，他綜合了柏拉 圖和亞里士多德的觀點(diǎn)，既強(qiáng)調(diào)法律的作用，也重視國(guó)家管理中的人的因素。It is not so much the science of law that produces litigation,as the ignorance of it.Let us begin,then ,to establish the principles of justice on that supreme law,which ha existed from all ages before an y.This ani mal-prescie n

28、t,sagacious,complex,acture,full of memory,reas on,and coun sel. For he is the only creature among all the races.Machiavelli : The PrinceThomas Hobbes : Leviathan 徹底唯物主義，自然狀態(tài)中人們不幸的生活中都享有利，把它托付給某一個(gè)人或一個(gè)由多人組成的集體，這個(gè)人或集體能把大家的意志化為 一個(gè)意志，能把大家的人格統(tǒng)一為一個(gè)人格；大家則服從他的意志，服從他的判斷。 維坦，意在用以比喻一個(gè)強(qiáng)大的國(guó)家，借此論證君權(quán)至'的自然權(quán)利，又都有

29、渴望和平和安定生活的共同要求,于是放棄各人的自然權(quán)利，反對(duì)君權(quán)神授”政府這個(gè)利維坦(Leviathan )有雙面的性格。它由人組成，也由人來(lái)運(yùn)作，因此也就具有了人性 的那種半神半獸的品質(zhì)，它在保護(hù)人的同時(shí)，又在吃人。所以，就有了人類社會(huì)的最高 理想就是把利維坦關(guān)進(jìn)籠子里一說(shuō)。John Locke : Of Civil Government反對(duì)君權(quán)神授論，統(tǒng)治者的權(quán)力應(yīng)來(lái)自于被統(tǒng)治者的同意，建立國(guó)家的唯一目的，乃是為了保障社會(huì)的安全以及人民的自然權(quán)利。當(dāng)政 府的所作所為與這一目的相違背的時(shí)候，人民就有權(quán)利采取行動(dòng)甚至以暴力的方式將權(quán) 力收回。洛克所描述的自然狀態(tài)是一種完備無(wú)缺的自由狀態(tài)”在自然法

30、的范圍內(nèi)，人人都可以按照自己認(rèn)為合適的辦法，決定他們的行動(dòng)，處理與他人之間的關(guān)系，無(wú)需聽(tīng)命于任何其 他人的意志。盡管這種狀態(tài)并非美好的世外桃源，但相對(duì)于霍布斯所描述的人對(duì)人就像是狼對(duì)狼一樣” 一切人對(duì)于一切人的戰(zhàn)爭(zhēng)”這一陰森恐怖的景象而言，卻是 一個(gè)和平， 善意，互助和保全的狀態(tài)”Adam Smith : An Inquiry into the Nature and Causes of the Wealth of Nations論限制從外國(guó)輸入國(guó)內(nèi)能生產(chǎn)的貨物| Oorfro Cyjof存在主義的根本觀點(diǎn)是，把孤立的個(gè)人的非理性意識(shí)活動(dòng)當(dāng)作最真實(shí)的存在，并作為其 全部哲學(xué)的出發(fā)點(diǎn)。存在主義以人

31、為中心、尊重人的個(gè)性和自由，認(rèn)為人是在無(wú)意義的宇宙中生活，人的存 在本身也沒(méi)有意義，但人可以在存在的基礎(chǔ)上自我造就，活得精彩。Simone de Beauvoir : The Second Sex細(xì)節(jié)：The Bible(Genesis. Exodus, Gospel According to Matthew馬太福音,Acts of the Apostles 使徒行傳：介紹耶穌基督升天后，他的門(mén)徒們(亦作宗徒”傳道、殉教的事跡，其中包括保羅門(mén)徒路加寫(xiě)的關(guān)于保羅的事跡。是新約圣經(jīng)的第五卷書(shū)。)Bertra nd Russell: Why I am Not a Christia n羅素首先論述什么

32、是基督徒，然后論證上帝是否存在,對(duì)支持上帝存在的論點(diǎn)，包括最初起因論、自然法則。由于基督相信地獄，羅素認(rèn)為基督不是一個(gè)真正慈悲的人。羅素認(rèn) 為歷史上到底有無(wú)耶穌其人是值得懷疑的。羅素認(rèn)為基督教作為一個(gè)有組織的教會(huì)，從 古到今一直是世界道德進(jìn)步的主要敵人(I say quite deliberately that the Christianreligion, as organized in its churches, has been and still is the principal enemy of moralprogress in the world. )羅素最后指出宗教是建立恐懼之上的

33、，并呼吁人類要獨(dú)立思考，勇敢的面對(duì)世界的一切， 用知識(shí)、善良、勇氣建設(shè)一個(gè)美好的世界。What is a christia nThe existe nee of godThe first-cause argume nt :世界沒(méi)有一個(gè)起因就不能產(chǎn)生的說(shuō)法是毫無(wú)理由的，從另一 個(gè)方面講，我們也沒(méi)有理由說(shuō)為甚么世界不應(yīng)該總是存在著。我們同樣沒(méi)有理由認(rèn)為世 界總要有一個(gè)起因。，認(rèn)為萬(wàn)物總要有一個(gè)起因的想法源于我們想象力的貧乏。因此，也 許我們不該浪費(fèi)過(guò)多的時(shí)間在最初因這個(gè)論點(diǎn)上The character of christFear the foun dati on of religi onWhat

34、we must do : We want to stand upon our own feet and look fair and square at the world - its good facts, its bad facts, its beauties, and its ugliness; see the world as it is and be not afraid of it.Plato ' s The RepublicSocrates，學(xué)生柏拉圖（Plato，約前427年前347年），古希臘偉大的哲學(xué)家，也是全部西方哲 學(xué)乃至整個(gè)西方文化最偉大的哲學(xué)家和思想家之一，他

35、和老師蘇格拉底 亞里士多德Aristotle并稱為古希臘三大哲學(xué)家。頭頸和腿腳都綁著，不能走動(dòng)也讓我們想象一個(gè)洞穴式den的地下室，它有一長(zhǎng)長(zhǎng)通道通向.外面，可讓和洞穴一.樣 寬的一路亮光照進(jìn)來(lái)。有一些人從小就住在這洞穴里， 不能轉(zhuǎn)頭，只能向前看著洞穴后壁。讓我們?cè)傧胂笤谒麄儽澈筮h(yuǎn)處高的地方有東西燃燒 著發(fā)出火光。在火光和這些被囚禁者之間，在洞外上面有一條路。沿著路邊已筑有一帶 矮墻。矮墻的作用象傀儡戲演員在自己和觀眾之間設(shè)的一道屏障，他們把木偶舉到屏障 上頭但是無(wú)論如何，我覺(jué)得，在可知世界中最后看見(jiàn)的，而且是要花很大的努力才能最 后看見(jiàn)的東西乃是善的理念。我們一旦看見(jiàn)了它，就必定能得出下述結(jié)

36、論：它的確就是 一切事物中一切正確者和美者的原因，就是可見(jiàn)世界中創(chuàng)造光和光源者，在可理知世界 它本身就是真理和理性的決定性源泉；任何人凡能在私人生活或公共生活中行事合乎 理性的，必定是看見(jiàn)了善的理念的會(huì)有好的管理。因?yàn)?，?dāng)統(tǒng)治權(quán)成了爭(zhēng)奪對(duì)象時(shí)，這種自相殘殺的爭(zhēng)奪往往同時(shí)既毀了 國(guó)家也毀了統(tǒng)治者自己因?yàn)?，事?shí)上，親愛(ài)的朋友，只有當(dāng)你能為你們未來(lái)的統(tǒng)治者找到一種比統(tǒng)治國(guó)家 更善的生活時(shí)，你才可能有一個(gè)管理得好的國(guó)家。因?yàn)椋挥性谶@種國(guó)家里才能有真正 富有的人來(lái)統(tǒng)治。當(dāng)然他們不是富有黃金，而是富有幸福所必需的那種善的和智慧的生 活。如果未來(lái)的統(tǒng)治者是一些個(gè)人福利匱乏的窮人，那么，當(dāng)他們投身公務(wù)時(shí)，他

37、們想 到的就是要從中攫取自己的好處，如果國(guó)家由這種人統(tǒng)治，就不Aristotle ' s The Politics后者為僭主、寡頭、平民3種。求嘉'最廣勺善業(yè)討城人類是天等基治動(dòng)物，認(rèn)經(jīng)家邦是至坊而廣城邦:種社按其宗旨追 及最高統(tǒng)治權(quán)執(zhí)行者的人數(shù)，分為正宗與變態(tài)兩大類。前者為君主、貴族、共和3種,Book1 further ,the state is by nature clearly prior to the family and to the in dividual,s ince the whole is of n ecessity prior to the part; A

38、 social in st inct is impla nted in all men by n ature.Book3 man is by nature a political animalBook4 for it what was said the ethics is true ,that the happy life is the life according to virtue lived without impedime nt.第2卷，批駁取消私有財(cái)產(chǎn)和家庭的主張，評(píng)析當(dāng)時(shí)的各種政制。第,4提出以中卷階級(jí)現(xiàn)主體的平和政體是最共定等政體的具體形態(tài)、變革原因及其防范Cicero '

39、; s On the Laws馬庫(kù)斯 圖留斯 西塞羅(Marcus Tullius Cicero )，公元前106年1月3日一前43年12月7日。 古羅馬著名政治家、演說(shuō)家、雄辯家、法學(xué)家和哲學(xué)家。論法律其寫(xiě)作系模仿柏拉圖的法律篇，以對(duì)話體寫(xiě)成，其內(nèi)容總體上可看作是論 共和國(guó)的發(fā)揮和補(bǔ)充。該書(shū)共分為三部分：第一卷論自然法：第二卷論宗教法；第三卷論官職1. 自然法思想。西塞思認(rèn)為，在實(shí)在法，也就是各民族制定的各種法律之上有一更高的 適用于一切民族永恒的自然法。自然法是與自然即事物的本質(zhì)相適應(yīng)的法，其本質(zhì)為正確的理性。所以，自然法效力高于實(shí)在法。實(shí)在法必須反映和體現(xiàn)自然法的要求。 因?yàn)閻?法非法”

40、所以法律必須體現(xiàn)正義和公正。據(jù)此，西塞羅還提出了人人平等”的主張，這種主張也影響了日后羅馬法的面貌。2. 國(guó)家理論。首先，西塞羅認(rèn)為理想政體應(yīng)該是混合政體，他繼承了亞里士多德的理論 將政體分為執(zhí)政官為代表的君主制、以元老院為代表的貴族制和以保民官為代表的民主 制。他認(rèn)為這三種政體各有其偏失，所以他主張?jiān)谶@三種政體基礎(chǔ)之上加以綜合而建立 一混合政體”實(shí)際上，西塞羅本人是主張共和制的。其次，在國(guó)家的管理方面，他綜合 了柏拉圖和亞里士多德的觀點(diǎn)，既強(qiáng)調(diào)法律的作用，也重視國(guó)家管理中的人的因素。 在世界法學(xué)發(fā)展史上的地位及影響t is not so much the scienee of law tha

41、t produces litigation,as the ignorance of it.Let us begin,then ,to establish the principles of justice on that supreme law,which ha existed from all ages before an y.This an imal-prescie nt,sagacious,complex,acture,full of memory,reas on,and coun sel. For he is the only creature among all the races.

42、Machiavelli' s The Prince第十四章：that which concerns a prince on the subject of the art of the war 第十五章君主在軍事方面的責(zé)任第十六章君主必須把軍隊(duì)的重視放在首位。第十七章第十五章： concerning things for which men,and especially princes,are praised or blamed論使世人特別是君主受到褒貶的原因盡量擁有那些好的品質(zhì)，但在必要的時(shí)候需要采取有效的惡性爭(zhēng)取幸福和安全。在 一群不善良的人當(dāng)中時(shí)，必須懂得如何運(yùn)用有效的而不是正義的

43、手段進(jìn)行對(duì)付。第十六章：concerningliberality and meanness論慷慨于吝嗇慷慨不同于奢侈，寧愿要節(jié)約，失去慷慨之名也不要浪費(fèi)第十七章：concerning crueltyand cleme ncy,a nd whether it is better to be lovedthan feared論殘酷與仁慈，受人愛(ài)戴是否強(qiáng)于令人畏懼、第十八章：concerning the way in which prin ces should keep faith論君主應(yīng)該如何守信因?yàn)槿瞬皇侵艺\(chéng)不渝，因此才不必對(duì)他們恪守諾言；君主不可能具有一切良好品質(zhì)， 但必須極力表現(xiàn)出這種品質(zhì)；

44、君主不應(yīng)背離善良之道，但必須懂得在必要時(shí)為非作歹； 君主慎言，不可從口中流露缺乏美德的只言片語(yǔ)。Thomas Hobbes' Leviatha n第一部分開(kāi)宗明義宣布了作者的徹底唯物主義自然觀和一般的哲學(xué)觀點(diǎn)，聲稱宇宙 是由物質(zhì)的微粒構(gòu)成，既非人所創(chuàng)造，也非人所能消滅，一切物質(zhì)都于運(yùn)動(dòng)狀態(tài)中。第二部分是全書(shū)的主干，主要描述自然狀態(tài)中人們不幸的生活中都享有生而平等'的自然權(quán)利，又都有渴望和平和安定生活的共同要求，于是出于人的理性，人們相互間同意訂立契約，放棄各人的自然權(quán)利，把它托付給某一個(gè)人或一個(gè)由多人組成的集體， 這個(gè)人或集體能把大家的意志化為一個(gè)意志，能把大家的人格統(tǒng)一為一個(gè)人格；大家則 服從他的意志，服從他的判斷。第三部分論基督教國(guó)