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哲學 – 開欄文
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杜蘭的《西洋哲學史話》不是我讀的第一本哲學書,記得在它之前我就讀過《老子》。但它是對我影響最大的幾本書之一。主要的原因是: a. 它引起我對哲學的興趣; b. 它奠定了我對哲學一知半解的基礎;以及 c. 整體來說,它堅定了我追求知識的決心(該欄開欄文第3節)。 順帶說一句:我不敢以「知識份子」自居,但頗以身為「讀書人」自豪(該欄開欄文及《目的、行動、和方法》一文);也就對兩者都有所期許(該文第4節)。 我不是哲學系出身;但因為對「人應該如何自處」以及「人應該如何待人接物」這兩個問題很有興趣,免不了接觸到一些探討「基本問題」的書籍(請見本欄第二篇文章)。現在垂垂老矣,不再有讀書的腦力;只能把過去的心得做個整理,算是收收網吧。
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7本古代哲學著作形塑西方思想 -- Scotty Hendricks
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7 philosophy books that shaped Western thought Dive into seven texts that continue to shape Western philosophy, from ancient Mesopotamia to Greece's brightest minds. Scotty Hendricks, 09/11/23 KEY TAKEAWAYS * These seven philosophical texts have shaped the contours of Western thought, delving into questions of justice, existence, and human nature. * While celebrated works such as Plato's Republic offer insights into justice and reality, lesser-known pieces like the Mesopotamian Dialogue of Pessimism illuminate ancient perspectives on life's absurdities. * Collectively, these writings underscore the rich tapestry of ideas that have laid the foundation for contemporary philosophical discourse. Books possess a unique magic: With only ink and paper, they can communicate thoughts from a person who is separated from you by thousands of years and unfathomable cultural space. For some particularly original thinkers, this has allowed mere fragments of text to influence the course of human thought for thousands of years. The following seven influential philosophy books have helped shape the intellectual history of the Western world and, more recently, the entire planet. Dialogue of Pessimism — Unknown author Ancient Greece is the culture most associated with philosophy. However, it is wrong to think that nobody else studied it. Plato himself wrote about Egypt’s long philosophical history, for example. Unfortunately, however, there is precious little surviving philosophy that originated across the rest of the Mediterranean and Mesopotamian worlds. One of the surviving texts is the Dialogue of Pessimism. It exists in two similar forms: one Assyrian and one Babylonian. While parts of both are fragmentary, it is the best-preserved example of Mesopotamian “wisdom texts.” Framed as a dialogue between two characters, an Aristocrat and his Slave, the text consists of the Aristocrat proposing ideas for things to do to the Slave, who provides good reasons for them. The Aristocrat then proposes opposing ideas, yet the Slave is just as easily able to defend those. The last few lines reflect on the absurdity of life. Many interpretations of this exist. Some suggest it is a precursor to modern existentialist thought, particularly that of Camus or Søren Kierkegaard. It is easy to see that from the final lines of the text: “Slave, listen to me! Here I am, master, here I am! What then is good? To have my neck and yours broken, or to be thrown into the river, is that good? Who is so tall as to ascend to heaven? Who is so broad as to encompass the entire world? O well, slave! I will kill you and send you first! Yes, but my master would certainly not survive me for three days!” Babylonian thought is so foundational that its influence is often overlooked. We still use Babylonian units to measure time. Their astronomers laid the foundations for both modern astronomy and science itself. And it is speculated that many Greek thinkers, such as Thales, were influenced by Babylonian thought. The Dialogue of Pessimism is thought to have influenced biblical texts, particularly Ecclesiastes, and can be viewed as a forerunner of Plato’s Socratic Dialogues. Poems — Xenophanes The first pre-Socratic philosopher with a considerable amount of extant writing samples for us to review is Xenophanes. Unlike many of his contemporaries, he wrote many different books and poems. Enough fragments of his work survive to give us something beyond later commentary. While a full picture of his thoughts is impossible to form, what does exist demonstrates why he was one of the most influential pre-Socratic philosophers. Xenophanes is principally known for his theology. He argued that common conceptions about the gods in the Greek world were mistaken. His view of God was spherical: lacking human traits, and perhaps directly identifiable with the Universe. While there is some debate around his exact wording, he may have been the first Western monotheist, or arguably even pantheist. He mused that humans tended to give their gods familiar traits: “Thracians that theirs are blue-eyed and red-haired. But if horses or oxen or lions had hands or could draw with their hands and accomplish such works as men, horses would draw the figures of the gods as similar to horses, and the oxen as similar to oxen, and they would make the bodies of the sort which each of them had.” His principal philosophical legacy lies in his approach to epistemology and skepticism. While he argued for the existence of objective truths, he doubted the ability of humans to ascertain them. He noted that our beliefs were limited by our knowledge and used this as evidence for how little we can truly know: “If god had not made yellow honey [we] would think that figs were much sweeter.” The skeptics of the ancient world would claim him as a critical influence. However, recent interpretations lean toward Xenophanes’ warning against dogmatic approaches or claims to certainty rather than a hard-line skeptic position. In either case, his writings are among the first to consider the problem of how we can claim to know anything — a problem people still grapple with today. On Nature — Parmenides Parmenides is one of the most important ancient philosophers you’ve never heard about. Working in Elea, a Greek colony in what is now southern Italy, he wrote a single book that exists only in fragmented quotations and later authors’ commentaries. Through these, he has impacted virtually all subsequent Western philosophy. While the name was probably a later invention — On Nature was a commonly applied name for works describing the Universe — Parmenides’ poem is one of the most important texts in Greek philosophy. In it, he invented metaphysics and contributed to logic by laying out his arguments with deductive rigor. Unlike his predecessors — famed for arguing that the world was made of a single, physical element — Parmenides argued that the world is a single, unchanging substance and that our notions of motion, change, creation, and destruction are all mistaken. The world we interact with is not the “true” reality but only a set of appearances. He also maintains that empty space is impossible since the idea of “nothing” is contradictory. In his words: “…the only routes of inquiry that are for thinking: the one, that it is and that it is not possible for it not to be, is the path of Persuasion (for it attends upon Truth), the other, that it is not and that it is right that it not be, this indeed I declare to you to be a path entirely unable to be investigated: For neither can you know what is not (for it is not to be accomplished) nor can you declare it. For the same thing is for thinking and for being.” Parmenides’ legacy is vast. His work directly influenced Plato, who argued that the world we engage with is a mere copy of the world of “forms.” Through Plato, Parmenides impacted nearly all of subsequent Western philosophy. His ideas on time and space continue to influence modern debates. Discourses of Epictetus — Flavius Arrian Epictetus was a Stoic philosopher in the Roman Empire during the second century. Born in what is now Turkey, he was enslaved and owned by Emperor Nero’s secretary at one point. While in servitude, he began receiving an education in Stoic philosophy from Musonius Rufus. After his freedom was restored, he was banished to Greece, where he founded a well-regarded school. Known for teaching Stoicism as a way of life rather than just a pure philosophy, he was well-known in his day — some sources suggest he was more famous than Plato was during his lifetime. Discourses is a series of polished notes from post-lecture discussions. It was likely written by his student, Flavius Arrian. While the exact length of the original text remains unknown, some sources suggest there were eight books in the complete set. Today we have four. These cover a wide range of topics relatable to anyone at any time and present Stoicism as a guide to life rather than a dry philosophy. One of the more famous quotes expresses why a person should bother to study at all: “For on these matters we should not trust the multitude who say that none ought to be educated but the free, but rather to philosophers, who say that the educated alone are free.” Discourses is one of the earliest records we have of the thoughts of a Stoic thinker. Marcus Aurelius held it in high regard and quoted it in Meditations. It was also the source for The Handbook, an introduction to Stoic philosophy aimed at popular audiences, also likely penned by Arrian. This book has proven popular, especially during increases in the popularity of Stoic thought. Republic — Plato Plato’s Republic is arguably one of the most famous works in philosophy. Framed as a discussion between Socrates and several others about the nature of justice, it provides us with some of the most enduring philosophical arguments and images. Socrates addresses the idea of justice by analogy, using the concept of a “just city” to understand how justice impacts the soul. His perfect city has attracted a great deal of attention over the millennia. Along the way, he considers how acquiring knowledge is like leaving a dark cave, what exactly love is, the differences between reality and the world we engage with, and what would happen if you gave a man a magic ring that turned him invisible. Many lines from Republic have become widely known. One particularly famous example is:
“The punishment which the wise suffer who refuse to take part in the government, is to live under the government of worse men.” The influence of Republic cannot be overstated. It has influenced thinkers from Plato’s student Aristotle to those working in the field today. It remains the most widely read book at American Universities. The “utopia” it describes has been used as a framework for the eponymous book. It has also been argued, but not proven, that Plato’s Ring of Gyges may have influenced Tolkien’s One Ring. The Nicomachean Ethics — Aristotle One of the most important books on ethics ever written — The Nicomachean Ethics — is Aristotle’s attempt to determine what the good life is and how to live it. His answer is a system of virtue ethics. His notion of virtue is that of a median point between two vices. For example, courage is seen as the midpoint between the vices of rashness and cowardice. Exactly what these things look like at the moment will vary, meaning that virtue requires serious study, practice, and work. He admits this and goes so far as to suggest that a good life requires making habits of the virtues so they can be practiced regularly. This is entirely needed, because, as he puts it: “…one swallow does not make a summer, nor does one day; and so too one day, or a short time, does not make a man blessed and happy.” While other systems eclipsed Aristotelian Ethics in popularity, virtue ethics is currently enjoying a major resurgence in popularity. Philosophers are reconsidering virtue ethics to avoid the problems in utilitarian and deontological ethical systems. Lives and Opinions of the Eminent Philosophers — Diogenes Laërtius The last inclusion on this list is the strangest. The Lives and Opinions of the Eminent Philosophers is a text by Diogenes Laërtius, written in the 3rd century C.E. The book covers many famous Greek philosophers’ personal lives and ideas. Modern scholars tend to agree that it is not the most reliable source, that its author tends to focus on minor details to the detriment of telling us what his subjects thought, and that the contradictions in it make it clear that parts of it must be wrong. While on its own merits, the book might be considered of limited value, it’s crucial when considering the loss of many primary ancient texts. Diogenes Laërtius documented the lives and thoughts of Greek philosophers without much critique, offering a likely unbiased glimpse into their worlds. Our modern understanding of many Greek philosophers owes much to this text, making it indispensable in the study of ancient thought.
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0. 前言 承【天上人間】版主樂樂山水網友徵召,要我協助八反(三反五反)大師處理哲學板的事務,雖然自己覺得資格不足,但用服務熱誠,應該可以彌補一、二。所以很高興來當個志工。 八反大師的遊戲規則和建議,我都贊成。歡迎大家各抒己見,培養批判性思考的習慣和能力。 這裏先簡單談談我對哲學的了解;第1節以後再進入正題。 在日常生活中,「哲學」一詞至少有三個不同的「意義」或「用法」: 1) 指一種人生觀。 2) 指一個人觀察世事時的一些基本立場,或下判斷時所依據的一些基本假設。 3) 指一門學問。 但哲學不是聊天,也不是隨想,更不是人云亦云。 人生觀、基本假設、和知識或學問都是由淺入深,由個案到一般。一個人要經過獨立「思考」的過程,或「質疑」的步驟,才能建立「自己」的觀點。還記得「學而不思則罔」這句話嗎? 1. 傳統西方哲學 如果跳過哲學史和字源派對「哲學」的解釋,依一般西方的哲學論述,我們可以說: 哲學是思考最基本問題的活動。 最基本的問題原來只有兩個: 宇宙是什麼? 人是什麼? 為了回答這兩個問題,又加上第三個基本問題: 知識是什麼? 為了回答這個問題,又加上第四個基本問題: 語言和思想的本質是什麼? 因此,傳統西方哲學,分成四個獨立的領域: 1) 形上學 2) 倫理學 3) 認識論 4) 語言哲學(19世紀末、20世紀初以後新增) 我們在各學科領域中,常常看到「科學『哲學』」、「大腦神經學『哲學』」、「經濟學『哲學』」等「次學門」的名稱。我認為:這類名詞翻譯相當誤導,因為它們不符合「信、達」的標準;如果用「基礎論」取代「哲學」一詞,它們的意思就很清楚了。以「科學『基礎論』」為例,顧名思義,表示這個「次學門」鑽研的是:「科學研究的『對象』」、「科學研究的『方法論』」、「科學研究所使用到的『基本概念』」、以及「何以研究『科學』是可能的?」等等課題。 2. (西方)哲學領域今後的走向 一般而言,形上學就是本體論(如海德格),沙特則分別兩者。本體論包含宇宙學。希臘人談宇宙學的不多。基督教得勢以後,宇宙學變成神學。上帝創造宇宙;所以,只要證明上帝存在,宇宙學的問題就解決了。十七世紀以後,宇宙學屬於科學(物理學和各種天文學)的領域。 今天本體論是高能物理學的領域;宇宙學則是高能物理學和天文物理學的領域。如果不了解和它們相關的理論,一般學者對這兩個領域無從置喙。 認識論則成了認知科學。哲學家要了解腦神經學、當代演化論、和電腦科學(如人工智慧)的理論,才能言之有物的談認識論。 哲學家需要具備有關演化心理學(1)、腦神經心理學、和各種社會科學(如社會學和人類學)的基本理論,才能有根有據的談倫理學。 同樣的,哲學家需要了解演化心理學、腦神經心理學、和各種社會科學的基本理論,才能探討語言和思想的起源和本質。 這也是各種後現代理論興起的社會因素之一: 傳統哲學家必須開拓她/他們新的論述場域。否則,失去講台也就使她/他們的謀生技藝被「取消」了。 3. 中國哲學 在我淺薄的了解,提升自己的「修養」是過去中國哲學的一個研究重點。是否如此,要請懂中國哲學的朋友來談。中國哲學當然不一定要依西方哲學的定義和議題來分類。但中國哲學家必須回答以下三個問題: 1) 如何劃分哲學和非哲學之間的界線? 2) 劃分的依據(或理論)是什麼? 3) 中國哲學的研究方法是什麼? 4. 補充說明 4.1 形上學的字意 以上三節中,我並無意故弄玄虛,把哲學搞得高不可攀的模樣。摘錄三段舊作,做個註解。 依McKeon教授的解釋,形上學的意思如下: 當安卓尼卡斯(羅德島)編輯亞力斯多德的著作時,他把亞氏關於第一哲學(或基本原理)的著作,放在關於物理學(physics)著作的後面,並名之為metaphysics。("meta"在希臘文的字意是「在 ... 之後」。) 安氏的用意很明白:要先了解現象,才能研究它們的道理。 4.2 哲學的功能是在知識上承先啟後 此處談談哲學的未來。如果我們把哲學的功能當做在知識上承先啟後;也就是孔子說的「集大成」;而不是黑格爾或海德格所認為的「奠基」;哲學就沒有「終結」與否的困擾。如我常常說的,求知的目的在解決問題。人類只要生活下去,就要不斷的解決問題。「問題」通常來自人們的「無知」;所以,人類只要想活下去,「求知」的工作就不會停止。從而,哲學家也就要不斷的做承先啟後的工作: 綜合已有的成果,分析當下面對的問題,以及建議未來探索的方向。 由於20世紀的知識爆炸,未來的哲學家如果不調整她/他的知識基礎,的確有被「終結」的可能。因此,我建議哲學系增加下列學科的概論或入門課程: 領域-------------必修課程 本體論-----------近代物理、量子力學、宇宙學 認識論-----------電腦科學、近代物理、大腦神經學 ---------------------(認知、演化、社會)心理學 倫理學------------文化人類學、(生物、演化、社會)心理學 三個領域的共同必修課程則是基因學和統計學。 以上我所列舉的這些「必修課程」,就相當於2,300年前安卓尼卡斯時代的(亞氏)「物理學」。今天的認識論,用安卓尼卡斯的術語來說,就是meta-neuroscience。倫理學則是meta-neuro-psychology、meta-evolutionary-psychology、和meta-social-psychology。 4.3 神經心理學家談認識論 赫布博士是建立神經心理學的學者之一。當前對「記憶」的研究工作有幾個不同的方向,他對「記憶」的觀點,是其中的一個指導理論。他在一篇論文中有一段談到認識論的話,和我以上的觀點相合;節譯如下: 「第二,我要強調研究知識原理的認識論一直都包含著許多生理學和心理學的理論,一些古老的、過時的、現在看起來荒謬的理論。 ... 20世紀的認識論如果基於17世紀的生理學和19世紀的心理學,它不可能是一個健全的理論,更別說找尋到「真理」了。... 我最後要強調:一個哲學家如果不清楚當前心理學的研究成果,他/她將無法提出一個完整的認識論。...」(2) 最後,順帶介紹msn社群中兩個談哲學,一個談社會學的網址: 【查拉圖斯特拉如是說】 【Reading Networkers】 【街頭社會學】 後記: 本文原稿寫於2003年,分別發表在我的部落格和msn的【天上人間】。第二次修訂在2009年(增加第4.3小節)。這次增加了「前言」中的一部分,加上一些超連接,並略做編輯;但全文主體沒有重大修正。 我不記得msn網站在那一年吹的熄燈號;也不清楚上述三個網頁是否轉移陣地繼續開張。總之,msn熄燈後我不曾再拜訪過它們。今天在網上搜尋了一下,找到近於【街頭社會學】的【巷仔口社會學】;可惜沒有找到另外兩個網頁或部落格。有可能是我的搜尋功夫太遜。 2010之後年老力衰,勉強維持這個城市都感到力不從心。回想起來,倒是很懷念65歲前天天飆網,到處拜碼頭、打擂台的樂趣。 附註: 1. 我現在對「演化心理學」相當存疑,主要是因為:我偶而讀到一些它的論文或研究報告,往往有「邏輯」和「基本假設」上的問題(存疑1、存疑2)。 2. 原文為:”Secondly, I assert that epistemology, the theory of knowledge, has always had in it a large element of physiological and psychological theory, ancient, outmoded, and now preposterous theory. ... A twentieth century epistemology cannot be good, let alone arrive at "truth", if it is made up largely of a seventeenth-century physiology and a nineteenth-century psychology. ... and I now assert, finally, that any form of epistemology is incompetent if it is uninformed about current psychological development, ...” (Hebb 1982:p. 88) 參考資料: Hebb, D. O., 1982, Buchtel, H. A., ed., The Conceptual Nervous System, Pergamon Press, Oxford, England
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