History of Western Philosophy 西方哲學曆史 英文原版 [平裝] epub pdf mobi txt 電子書 下載 2024

History of Western Philosophy 西方哲學曆史 英文原版 [平裝] epub pdf mobi txt 電子書 下載 2024

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History of Western Philosophy 西方哲學曆史 英文原版 [平裝] epub pdf mobi txt 電子書 下載 2024

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內容簡介

History Of Western Philosophy was published in 1946. A dazzlingly ambitious project, it remains unchallenged to this day as the ultimate introduction to Western philosophy.

作者簡介

Bertrand Arthur William Russell, 3rd Earl Russell, Viscount Amberley, born in Wales, May 18, 1872. Educated at home and at Trinity College, Cambridge. During World War I, served four months in prison as a pacifist, where he wrote Introduction to Mathematical Philosophy. In 1910, published first volume of Principia Mathematica with Alfred Whitehead. Visited Russia and lectured on philosophy at the University of Peking in 1920. Returned to England and, with his wife, ran a progressive school for young children in Sussex from 1927-1932. Came to the United States, where he taught philosophy successively at the University of Chicago, University of California at Los Angeles, Harvard, and City College of New York. Awarded the Nobel Prize for Literature in 1950. Has been active in disarmament and anti-nuclear-testing movements while continuing to add to his large number of published books which include Philosophical Essays (1910); The ABC of Relativity (1925) Human Knowledge: Its Scope and Limits (1948); Why I Am Not a Christian (1957); and The Autobiography of Bertrand Russell (1967). For a chronological list of Russell's principal works see The Basic Writings of Bertrand Russell (Simon and Schuster). --This text refers to an alternate Paperback edition.

精彩書評

'Remains unchallenged as the perfect introduction to its subject ... exactly the kind of philosophy that most people would like to read, but which only Russell could possibly have written.' - Ray Monk, University of Southampton, UK'Beautiful and luminous prose, not merely classically clear but scrupulously honest.' - Isaiah Berlin 'It is a witty bird's-eye view of the main figures in Western thought enlivened by references to the personalities and quirks of the thinkers themselves.' - The Week 'A great philosopher's lucid and magisterial look at the history of his own subject, wonderfully readable and enlightening.' - The Observer

精彩書摘

CHAPTER I The Rise of Greek Civilization In all history, nothing is so surprising or so difficult to account for as the sudden rise of civilization in Greece. Much of what makes civilization had already existed for thousands of years in Egypt and in Mesopotamia, and had spread thence to neighbouring countries. But certain elements had been lacking until the Greeks supplied them. What they achieved in art and literature is familiar to everybody, but what they did in the purely intellectual realm is even more exceptional. They invented mathematics and science and philosophy; they first wrote history as opposed to mere annals; they speculated freely about the nature of the world and the ends of life, without being bound in the fetters of any inherited orthodoxy. What occurred was so astonishing that, until very recent times, men were content to gape and talk mystically about the Greek genius. It is possible, however, to understand the development of Greece in scientific terms, and it is well worth while to do so. Philosophy begins with Thales, who, fortunately, can be dated by the fact that he predicted an eclipse which, according to the astronomers, occurred in the year 585 B.C. Philosophy and science -- which were not originally separate -- were therefore born together at the beginning of the sixth century. What had been happening in Greece and neighbouring countries before this time? Any answer must be in part conjectural, but archeology, during the present century, has given us much more knowledge than was possessed by our grandfathers. The art of writing was invented in Egypt about the year 4000 B.C., and in Babylonia not much later. In each country writing began with pictures of the objects intended. These pictures quickly became conventionalized, so that words were represented by ideograms, as they still are in China. In the course of thousands of years, this cumbrous system developed into alphabetic writing. The early development of civilization in Egypt and Mesopotamia was due to the Nile, the Tigris, and the Euphrates, which made agriculture very easy and very productive. The civilization was in many ways similar to that which the Spaniards found in Mexico and Peru. There was a divine king, with despotic powers; in Egypt, he owned all the land. There was a polytheistic religion, with a supreme god to whom the king had a specially intimate relation. There was a military aristocracy, and also a priestly aristocracy. The latter was often able to encroach on the royal power, if the king was weak or if he was engaged in a difficult war. The cultivators of the soil were serfs, belonging to the king, the aristocracy, or the priesthood. There was a considerable difference between Egyptian and Babylonian theology. The Egyptians were preoccupied with death, and believed that the souls of the dead descend into the underworld, where they are judged by Osiris according to the manner of their life on earth. They thought that the soul would ultimately return to the body; this led to mummification and to the construction of splendid tombs. The pyramids were built by various kings at the end of the fourth millennium B.C. and the beginning of the third. After this time, Egyptian civilization became more and more stereotyped, and religious conservatism made progress impossible. About 1800 B.C. Egypt was conquered by Semites named Hyksos, who ruled the country for about two centuries. They left no permanent mark on Egypt, but their presence there must have helped to spread Egyptian civilization in Syria and Palestine. Babylonia had a more warlike development than Egypt. At first, the ruling race were not Semites, but "Sumerians," whose origin is unknown. They invented cuneiform writing, which the conquering Semites took over from them. There was a period when there were various independent cities which fought with each other, but in the end Babylon became supreme and established an empire. The gods of other cities became subordinate, and Marduk, the god of Babylon, acquired a position like that later held by Zeus in the Greek pantheon. The same sort of thing had happened in Egypt, but at a much earlier time. The religions of Egypt and Babylonia, like other ancient religions, were originally fertility cults. The earth was female, the sun male. The bull was usually regarded as an embodiment of male fertility, and bull-gods were common. In Babylon, Ishtar, the earth-goddess, was supreme among female divinities. Throughout western Asia, the Great Mother was worshipped under various names. When Greek colonists in Asia Minor found temples to her, they named her Artemis and took over the existing cult. This is the origin of "Diana of the Ephesians." Christianity transformed her into the Virgin Mary, and it was a Council at Ephesus that legitimated the title "Mother of God" as applied to Our Lady. Where a religion was bound up with the government of an empire, political motives did much to transform its primitive features. A god or goddess became associated with the State, and had to give, not only an abundant harvest, but victory in war. A rich priestly caste elaborated the ritual and the theology, and fitted together into a pantheon the several divinities of the component parts of the empire. Through association with government, the gods also became associated with morality. Lawgivers received their codes from a god; thus a breach of the law became an impiety. The oldest legal code still known is that of Hammurabi, king of Babylon, about 2100 B.C.; this code was asserted by the king to have been delivered to him by Marduk. The connection between religion and morality became continually closer throughout ancient times. Babylonian religion, unlike that of Egypt, was more concerned with prosperity in this world than with happiness in the next. Magic, divination, and astrology, though not peculiar to Babylonia, were more developed there than elsewhere, and it was chiefly through Babylon that they acquired their hold on later antiquity. From Babylon come some things that belong to science: the division of the day into twenty-four hours, and of the circle into 360 degrees; also the discovery of a cycle in eclipses, which enabled lunar eclipses to be predicted with certainty, and solar eclipses with some probability. This Babylonian knowledge, as we shall see, was acquired by Thales. The civilizations of Egypt and Mesopotamia were agricultural, and those of surrounding nations, at first, were pastoral. A new element came with the development of commerce, which was at first almost entirely maritime. Weapons, until about 1000 B.C., were made of bronze, and nations which did not have the necessary metals on their own territory were obliged to obtain them by trade or piracy. Piracy was a temporary expedient, and where social and political condi

History of Western Philosophy 西方哲學曆史 英文原版 [平裝] epub pdf mobi txt 電子書 下載 2024

History of Western Philosophy 西方哲學曆史 英文原版 [平裝] 下載 epub mobi pdf txt 電子書

評分☆☆☆☆☆

西方哲學史是哲學與科學息息相關、與宗教相互滲透而又相互對立的曆史。

評分☆☆☆☆☆

由於智者和蘇格拉底著重於人的研究，古希臘哲學關於思維與存在的關係問題有瞭新的內容，關於認識的辯證法也得到瞭發展。

評分☆☆☆☆☆

下捲

評分☆☆☆☆☆

西方近代哲學在與科學的關係方麵錶現瞭自身的特點，這一時期哲學與自然科學的關係不同於古希臘，它們之間有瞭明確的分工。哲學思想主要地是通過更加抽象的、專門的哲學概念來錶述。不過近代哲學與科學之間仍然保持著緊密的聯係，近代哲學發展的階段性是與近代科學發展的階段性相適應的。17～18世紀，自然科學進入瞭對自然界進行分門彆類的研究和對各種事物進行分析解剖的階段，它所采用的方法主要是以實驗和觀察為基礎的歸納法和數學演繹法。與自然科學的這種狀況相適應，17～18世紀形而上學思維方式在哲學中占主導地位。康德的星雲假說打開瞭形而上學思維的第一個缺口。18世紀末19世紀初自然科學中的新發現和新成就錶明，自然界的現象是辯證地發生的。自然科學的這種狀況反映在哲學上，便是從康德到黑格爾的德國古典唯心主義哲學的辯證法形態。從古希臘的素樸辯證法形態，經過17～18世紀形而上學思維方式的階段，到德國古典唯心主義辯證法的形態，這一哲學上的否定之否定的過程，是和整個西方自然科學發展的過程相並行的。正因為近代哲學與科學有極其密切的聯係，哲學對科學的方法作瞭概括，接受瞭科學方法的洗禮，近代哲學一般地說也很強調方法，既講究形式邏輯，又聯係科學所提供的事實，錶現瞭重分析、重體係、重論證與論據等特點。

評分☆☆☆☆☆

不過，中世紀占主導地位的經院哲學並非根本否認理性和思維的作用，它主要是運用形式邏輯的方法，從外在的權威即教會所解釋的聖經齣發，演繹、推論齣事實。它在為宗教服務的同時，也曾在一定限度內起瞭維護理性和思維的作用，為後來文藝復興時期科學的發展提供瞭條件。

評分☆☆☆☆☆

近代哲學

評分☆☆☆☆☆

古希臘哲學雖然從主要方麵擺脫瞭宗教信仰和神話的束縛，但也有滲透神話的因素，古希臘哲學中流行的“物活論”思想便是這種滲透的錶現；畢達哥拉學派相信靈魂輪迴，就受瞭奧爾弗斯教義的影響。蘇格拉底也曾明確宣稱自己為神所引導。柏拉圖分裂理念世界與感性世界的思想，則是奧爾弗斯教徒關於靈魂來源於天，肉體來源於地的教義的哲學錶述，他的許多重要哲學思想也往往不是用純粹的思想、概念而是用神話的方式來錶達的。亞裏士多德的一個重要哲學思想就是把神看作是一切活動的目的因。斯多阿學派把德行生活看成是靈魂與上帝的關係，甚至原子唯物主義者伊壁鳩魯在強調神同自然和人沒有任何聯係的同時，仍在世界與世界的"空隙"中為神留下瞭一塊地盤。到瞭古代哲學的後期，新畢達哥拉派和新柏拉圖派更是帶有濃厚的宗教色彩，他們的哲學後來被基督教所利用。

評分☆☆☆☆☆

一與多的關係

評分☆☆☆☆☆

西方近代哲學在與科學的關係方麵錶現瞭自身的特點，這一時期哲學與自然科學的關係不同於古希臘，它們之間有瞭明確的分工。哲學思想主要地是通過更加抽象的、專門的哲學概念來錶述。不過近代哲學與科學之間仍然保持著緊密的聯係，近代哲學發展的階段性是與近代科學發展的階段性相適應的。17～18世紀，自然科學進入瞭對自然界進行分門彆類的研究和對各種事物進行分析解剖的階段，它所采用的方法主要是以實驗和觀察為基礎的歸納法和數學演繹法。與自然科學的這種狀況相適應，17～18世紀形而上學思維方式在哲學中占主導地位。康德的星雲假說打開瞭形而上學思維的第一個缺口。18世紀末19世紀初自然科學中的新發現和新成就錶明，自然界的現象是辯證地發生的。自然科學的這種狀況反映在哲學上，便是從康德到黑格爾的德國古典唯心主義哲學的辯證法形態。從古希臘的素樸辯證法形態，經過17～18世紀形而上學思維方式的階段，到德國古典唯心主義辯證法的形態，這一哲學上的否定之否定的過程，是和整個西方自然科學發展的過程相並行的。正因為近代哲學與科學有極其密切的聯係，哲學對科學的方法作瞭概括，接受瞭科學方法的洗禮，近代哲學一般地說也很強調方法，既講究形式邏輯，又聯係科學所提供的事實，錶現瞭重分析、重體係、重論證與論據等特點。

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