毕达哥拉斯哲学残篇

毕达哥拉斯和毕达哥拉斯主义者，Pythagoras and Pythagoreanism:1. 他声称灵魂是不朽的；其次，灵魂可以通过某种转变而进入其他类型的生灵，从而在生灵之间循环轮回，并且没有什么生物是绝对新的；最后，所有的生灵应该被看作是同类的。毕达哥拉斯看来是最早将这一信仰带到希腊来的。(Porphyry, Vita Pythagorae)2. 埃及人是最早声称，人的灵魂是不朽的，这一教义的人，并且声称，当人的躯体死亡后，灵魂会在同一时间，转移进入到其他的动物体内，当灵魂在干燥的陆地上，海上和空中的生物中转换一个彻底的轮回后，灵魂会再次进入人的体内；这一循环需要3000年。有些希腊人将这一教义带入希腊，好象是他们自己的发明一样，我这里就不说他们的名字了。(Herodotus II 123)3. 在关于轮回转世的论题上，色诺芬尼承担了一个目击者的身份，在一则挽歌中的开头，他说到：“我将谈论毕达哥拉斯的另一个故事”他是这么说的：“有一次，他们说他路过时，看到一只小狗在被人抽打，他感到很遗憾并说：停手，不要再抽打他了；因为当我听见他叫唤时，我听出他是我朋友灵魂的转世身。” (Diogenes Laertius VIII,36)4. 他禁止他的门人食用红鲱鱼和黑色的动物尾巴，他乐于戒守，不食用动物心脏和豆类的戒律。(Diogenes Laertius VIII, 19)5. 考虑下列戒律：1） 当你打算去神庙时，先祷告，并且在去的路上既不要说话也不要做其他的事情。2） 在旅行的途中，既不要进入神庙也不要做祷告，甚至不要跨过神庙的大门。3） 做牺牲和祷告时，不要穿鞋子。6） 顺从神，在所有事情上，约束你的舌头。8） 不要用铁块拨火。12）在没有光的情况下，不要和非毕达哥拉斯教派人士说事情。21）不要让屋檐下有筑燕巢。22）不要佩戴项链。26）不要被压抑不住的欢笑所拥有。29）当你起床后，将盖的衣服或被子，卷起来，将已躺过的地方收拾整齐。39）戒除生食。(Iamblichus, Protr. 21)6. 生命，他说，就象是一个节日；就如同某些人来节日和他人进行竞技竞争，某些人经营他们的生意，而最优秀的人作为旁观者而来到节日，所以奴隶般的人整天追逐名利，而哲学家追求的是真理。(Diogenes Laertius VIII 8)7. 通过在一个更高现实的领域内寻找几何的最初原则，他将几何哲学变为一种开明的教育形式。(Proclus, in Eucl. 65 Fruedk.)8. 毕达哥拉斯教派根据Aristoxenus的见解，实践着以药物来应对疾病，以音乐来净化灵魂。(Cramer, An. Par. I 172)9. 我们可曾听说过荷马Homer在他的一生中也曾象毕达哥拉斯那样，建立了一个教派，统辖着那些视他为精神领袖的门徒，象毕达哥拉斯教派人士那样，在毕达哥拉斯创建教派之后以同当今世界上的其他人区别开来，所自称的那样，自称为荷马教派人士？(Plato, Republic 600B, trans. Cornford)10. 毕达哥拉斯讲授的结果产生两派人：他的一派继承者被叫做数学家，另一派被叫做幻听家。数学家是那些学习了他的那些更为详尽的，精确的，精心推算的知识的人；那些幻听家是那些只听说过他的手稿的纲领部分，而没有了解更准确的阐释的人。(Porphyry, Vita Pythagorae 37)11. 十是一个具有非常自然性的数。所有的希腊人和野蛮人一样，数数时，从一数到十，然 后再返回到一，如此反复。毕达哥拉斯声称数十的力量存在于数四之中。原因如下：从一加到四，将得到十。所以，数由单位一存在于数四中，而潜伏在数十中。(Aetius I 3,8)12. 直角三角形，斜边平方等于临边平方和。如果我们注意那些关注古代历史的人，我们将发现他们中的某些人将这一定理归于毕达哥拉斯的发现，并且声称他还为此发现牺牲了一头公牛。(Proclus in Eucl. 426 Friedl.)13. 毕派人士，象他们自称的那样，将他们的一生奉献于数学的研究，他们是最早发展这项研究的人，并且他们认为数学的原则是所有事物的原则。因为，数是大自然最基本的原则，在数中，他们看到了和其他事物中相似的地方，数，作为基本原则比水，比火，比大地更为基本。数的这样或那样的变化形成正义，另一些形成灵魂，原因，机遇等。还因为，音乐的性质和比率可以用数字表达。他们设想数的基质是所有物质的基质。(Aristotle, Metaphyics 985b 23)14. (Aristotle, Physics 203a 10)15. 毕派人士因看到许多的数的性质，从属于可见物体，他们假设真正的事物由质数作为基质组成的。(Aristotle, Meta physics 1090a 20)16. 毕达哥拉斯最早尝试去谈论神，但方式不对；他称正义不是一个完全平方数。(Aristotle, Magna Moralia 1182 11)17. 数1是点，2是线，3是三角形，4是金字塔，所有这些是最基本的。就大小而言，第一原则是点，第二是线，第三是面，第四是体。(Speusippus ap. Theologumena Arithmeticae 84 ,10 de Falco)18. 有些人因为认为，点是线的最远端，线是面的最远端，面是体的最远端，所以他们认为真实的事物也具有如此性质。( Aristotle, Meta physics 1090b 5)19. 毕派声称，真空是存在的，气息和真空从无边的外宇宙进入宇宙，好比吸入一般；真空和大自然其他的东西是不同的，这在数的变化生成中发生。(Aristotle, Physics 213b 22)20. 大多数人认为地球是宇宙的中心，但是居住在意大利的哲学家毕达哥拉斯持相反的意见，他说，在中心的是火，地球是他的行星之一，因围绕他的圆周运动而产生了白天和黑夜。(Aristotle , de caelo 293a 18)21. 他们声称，星星的运动会产生噪声，而这噪声是所谓的和玄。他们说，星星运动的速度正比于音乐的和玄。所以产生的噪声是和谐的。(Aristotle, de caelo 290b 12)22. (Theo Smyrnaeus 97,17 Hiller)23. 毕派人士中有人说，灵魂是空气中的微尘。之所以说到微尘是因为，灵魂持续地运动着，甚至在完全无风的情况下也是。(Aristotle, de anima 404a 16)d. Pythagoras1. The following became universally known: first, that he maintains that the soul is immortal; next, that it changes into other kinds of living things; also that events recur in certain cycles, and that nothing is ever absolutely new; and finally, that all living things should be regarded as akin. Pythagoras seems to have been the first to bring these beliefs into Greece.(Porphyry, Vita Pythagorae)2. The Egyptians are the first to have maintained the doctrine that the soul of man is immortal, and that, when the body perished, it enters into another animal that is being born at the time, and when it has been the complete round of the creatures of the dry land and of the sea and of the air it enters again into the body of a man at birth; and its cycle is completed in 3000 years. There are some Greeks who have adopted this doctrine, some in former times and some in later, as if it were their own invention; their names I know but refrain from writing down.(Herodotus II 123)3. On the subject of reincarnation Xenophanes bears witness in elegy which beings: now I will turn to another tale and show the way. What he says about Pythagoras runs thus: once they say that he was passing by when a puppy was being whipped, and he took pity and said: stop, do not beat it; for it is the soul of a friend that I recognize when I heard it giving tongue.(Diogenes Laertius VIII,36)4. Above all else he forbade the eating of red mullet and black-tail; and he enjoined abstinence from the heart and from beans.(Diogenes Laertius VIII, 19)5. Let the rules to be pondered be these:(1)When you are going out to a temple, worship first, and on your way neither say nor do anything else connected with your daily life.(2)On a journey neither enter a temple nor worship at all, not even if you are passing the very doors.(3)Sacrifice and worship without shoes on.(6)Follow the gods and restrain your tongue above all else.(8)Stir not the fire with iron.(12)Speak not of Pythagorean matters without light.(21)Let not possessed by irrepressible mirth.(29)When you rise from bed roll the bed-clothes together and smooth out the place where you lay.(39)Abstain from lining things.(Iamblichus, Protr. 21)6. Life, he said, is like a festival; just as some come to the festival to compete, some to play their trade , but the best people come as spectators, so in life the slavish men go hunging for fame or gain, the philosophers for the truth.(Diogenes Laertius VIII 8)7. Pythagoras turned geometrical philosophy into a form of liberal education by seeking its first principles in a higher realm of reality.(Proclus, in Eucl. 65 Fruedk.)8. The Pythagoreans, according to Aristotle, practiced the purification of the body by medicine, that of the soul by music.(Cramer, An. Par. I 172)9. Do we hear of Homer in his own lifetime presiding, like Pythagoras, over a band of intimate disciples who loved him for the inspiration of his society and handed down a Homeric way of life , like the way of life which the Pythagoreans called after founder and which to this day distinguishes them from the rest of the worl?(Plato, Republic 600B, trans. Cornford)10. The form of this instruction was twofold: one group of his followers were called the Mathematicians, the other the Acousmatics. The Mathematicans were those who had learnt the more detailed and exactly elaborated version of his knowledge, the Axousmatics those who had heard only the summary heading of his writings, without the more exact exposition.(Porphyry, Vita Pythagorae 37)11. Ten is the very nature of number. All Greeks and all barbarians alike count up to ten, and having reached ten revert again to the unit. And again, Pythagoras maintains, the power of the number ten lies in the number four, the tetrad. This is the reason: if one starts at the unit and adds the successive numbers up to four, one will make the number ten; and if one exceeds the tetrad, one will exceed ten too. If, that is, one takes the unit, adds two, then three and then four, one will make up the number ten. So that number by the unit resides in the number ten, but potentially in the number four. And so the Pythagoraens used to invoke the tetrad as their most binding oath: nay, by him that gave to our generation the tetractys, which contains the fount and root of eternal nature.(Aetius I 3,8)12. The square on the hypotenuse of a right-angle triangle is equal to the sum of the squares on the sides enclosing the right angle. If we pay any attention to those who like to recount ancient history, we may find some of them referring this theorem to Pythagoras, and saying that he sacrificed an ox in honour of his discovery.(Proclus in Eucl. 426 Friedl.)13. The Pythagoreans, as they are called, devoted themselves to mathematics; they were the first to advance this study, and having been brought up in it they thought its principles of all things. Since of these principles numbers are by nature the first, and in numbers they seemed to see many resemblance to the things that exist and come into being-more than in fire and earth and water such and such a modification of numbers being justice, another being soul and reason, another being opportunity-and similarly almost all other things being numerically expressible; since, again, they say that the attributes and ratios of the musical scales were expressible in numbers; since, then, all other things seemed to be the first things in the whole of nature, they supposed the elements of numbers to be the elements of all things, and whole heaven to be a musical scale and number. And all the properties of numbers and scales which they could show to agree with the attributes and parts and the whole arrangement of the heavens, they collected and fitted into their scheme; and if there was a gap anywhere they readily made additions so as to make their whole theory coherent. E.g. as the number 10 is thought to be perfect and to comprise the whole nature of numbers, they say that the bodies which move through the heavens are ten, but as the visible bodies are only nine, to meet this they invent a tenth- the counter-earth. Evidently , then these thinkers also consider that number is the principle both as matter for things and hold that the elements of number are the even and odd, and of these the former is unlimited, and the latter limited; and the 1 proceeds from both of these for it is both even and off, and number from the 1; and the whole heaven as has been said, is numbers. Other members of this same school say there are ten principles, which they arrange in two columns of cognates-limit and unlimited, odd and even, one and plurality, right and left, male and female, resting and moving, straight and crooked, light and darkness, good and bad, square and oblong.(Aristotle, Metaphyics 985b 23)14. The Pythagoreans identify the infinite with the even. For this, they say, when it is taken in and limited by the odd, provides things with the element of infinity. An indication of this is what happens with numbers. If the gnomons are placed round the one, and without the one, in the one construction the figure that results is always different, in the other it is always the same.(Aristotle, Physics 203a 10)15. The Pythagoreans, because they saw many attributes of numbers belonging to sensible bodies, supposed real things to be numbers-not separable numbers, however, but numbers of which real things consist. (Aristotle, Meta physics 1090a 20)16. Pythagoreans first attempted to discuss goodness, but not in the right way; for by referring the virtues to numbers he made his study of them inappropriate; for justice is not a square number.(Aristotle, Magna Moralia 1182 11)17. For 1 is the point, 2 is the line, 3 the triangle, and 4 the pyramid. All these are primary, the first principle of individual things of the same class and the same hold in generation too; for the first principle in magnitude is the point, the second the line, the third surface and the fourth the solid.(Speusippus ap. Theologumena Arithmeticae 84 ,10 de Falco)18. There are some who, because the point is the limit and extreme of the line, the line of the plane, and the plane of the solid, think there nust be real things of this sort.( Aristotle, Meta physics 1090b 5)19. The Pythagraens, too, held that void exists and that breath and void enter from the unlimited into the heaven itself which, as it were, inhales; the void distinguishes the nature of things, being a kind of separating and distinguishing factor between terms in series. This happens primarily in the case of numbers; for the void distinguishes their nature.(Aristotle, Physics 213b 22)20. Most people think that the earth lies at the center of the universe, but the Italian philosophers known as Pythagoraens take the contrary view. At the center, they say, is fire, and the earth is one of the stars, creating night and day by its circular motion about the center.(Aristotle , de caelo 293a 18)21. From all this it is clear that the theory that the movement of the stars produces a harmony, i.e. that the sounds they make are concordant, in spite of the grace and originality with which it has been stated, is nevertheless untrue. Some thinkers suppose that the motion of bodies of that size must produce a noise, since on our earth the motion of bodies far inferior in size and speed of movement has the effect. Also, when the sun and the moon, they say, and all the stars, so great in number and in