《西方思想》复习

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 讽刺的 theory of humor? Thomas Hobbes4. According to genesis, god created how many days? Six days5. Who once attended Plato ' s academy学院 ?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 百夫长？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、 彳假设.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，基督不是一个真正慈悲的人。耶稣存在值得怀疑，基督教从古到今一直是世界道德进步的主要敌人。宗教是建 立恐惧之上的，

24、并呼吁人类要独立思考，勇敢的面对世界的一切，用知识、善良、勇气 建设一个美好的世界。Plato : The Republic在可知世界中最后看见的，而且是要花很大的努力才能最后看见的东西乃是善的理念。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 看见了善的理念的。未来的统治者找到一种比统治国家更善的生活时，你才可能有一个 管理得好的国家。真正富有的人来统治当然他们不是富有黄金，而是富有幸福所必需的 那种善的和智慧的生活。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 探讨城邦、政体等基本理论。认为城邦是至高而广涵的一种 社会团体，追求最高最广的善业。人类是天生的政治动物，经家庭、村坊而组成城邦。 政体按其宗旨及最高统治权执行者的人数，分为正宗与变态两大类。前者为君主、贵族、 共和3种，后者为僭主、寡头、平民3种Cicero : On the Laws 1.自然法是与自然即事物的本质相适应的法，其本质为正确的 理性。所以，自然法效力高于实在法。实在法必须反映和体现自然法的要求。因为恶法非法”所以法律必须体现正义和公正。人人平等”的，这种主张也影响了日后罗马法的面貌。2.执政官为代表的君主制、以元老院为代表的贵族制和以保民官为代表的民主制的混合 政

27、体”实际上，西塞罗本人是主张共和制的。其次，在国家的管理方面，他综合了柏拉 图和亚里士多德的观点，既强调法律的作用，也重视国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 彻底唯物主义，自然状态中人们不幸的生活中都享有利，把它托付给某一个人或一个由多人组成的集体，这个人或集体能把大家的意志化为 一个意志，能把大家的人格统一为一个人格；大家则服从他的意志，服从他的判断。 维坦，意在用以比喻一个强大的国家，借此论证君权至'的自然权利，又都有

29、渴望和平和安定生活的共同要求,于是放弃各人的自然权利，反对君权神授”政府这个利维坦(Leviathan )有双面的性格。它由人组成，也由人来运作，因此也就具有了人性 的那种半神半兽的品质，它在保护人的同时，又在吃人。所以，就有了人类社会的最高 理想就是把利维坦关进笼子里一说。John Locke : Of Civil Government反对君权神授论，统治者的权力应来自于被统治者的同意，建立国家的唯一目的，乃是为了保障社会的安全以及人民的自然权利。当政 府的所作所为与这一目的相违背的时候，人民就有权利采取行动甚至以暴力的方式将权 力收回。洛克所描述的自然状态是一种完备无缺的自由状态”在自然法

30、的范围内，人人都可以按照自己认为合适的办法，决定他们的行动，处理与他人之间的关系，无需听命于任何其 他人的意志。尽管这种状态并非美好的世外桃源，但相对于霍布斯所描述的人对人就像是狼对狼一样” 一切人对于一切人的战争”这一阴森恐怖的景象而言，却是 一个和平， 善意，互助和保全的状态”Adam Smith : An Inquiry into the Nature and Causes of the Wealth of Nations论限制从外国输入国内能生产的货物| Oorfro Cyjof存在主义的根本观点是，把孤立的个人的非理性意识活动当作最真实的存在，并作为其 全部哲学的出发点。存在主义以人

31、为中心、尊重人的个性和自由，认为人是在无意义的宇宙中生活，人的存 在本身也没有意义，但人可以在存在的基础上自我造就，活得精彩。Simone de Beauvoir : The Second Sex细节：The Bible(Genesis. Exodus, Gospel According to Matthew马太福音,Acts of the Apostles 使徒行传：介绍耶稣基督升天后，他的门徒们(亦作宗徒”传道、殉教的事迹，其中包括保罗门徒路加写的关于保罗的事迹。是新约圣经的第五卷书。)Bertra nd Russell: Why I am Not a Christia n罗素首先论述什么

32、是基督徒，然后论证上帝是否存在,对支持上帝存在的论点，包括最初起因论、自然法则。由于基督相信地狱，罗素认为基督不是一个真正慈悲的人。罗素认 为历史上到底有无耶稣其人是值得怀疑的。罗素认为基督教作为一个有组织的教会，从 古到今一直是世界道德进步的主要敌人(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. )罗素最后指出宗教是建立恐惧之上的

33、，并呼吁人类要独立思考，勇敢的面对世界的一切， 用知识、善良、勇气建设一个美好的世界。What is a christia nThe existe nee of godThe first-cause argume nt :世界没有一个起因就不能产生的说法是毫无理由的，从另一 个方面讲，我们也没有理由说为甚么世界不应该总是存在着。我们同样没有理由认为世 界总要有一个起因。，认为万物总要有一个起因的想法源于我们想象力的贫乏。因此，也 许我们不该浪费过多的时间在最初因这个论点上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，学生柏拉图（Plato，约前427年前347年），古希腊伟大的哲学家，也是全部西方哲 学乃至整个西方文化最伟大的哲学家和思想家之一，他

35、和老师苏格拉底 亚里士多德Aristotle并称为古希腊三大哲学家。头颈和腿脚都绑着，不能走动也让我们想象一个洞穴式den的地下室，它有一长长通道通向.外面，可让和洞穴一.样 宽的一路亮光照进来。有一些人从小就住在这洞穴里， 不能转头，只能向前看着洞穴后壁。让我们再想象在他们背后远处高的地方有东西燃烧 着发出火光。在火光和这些被囚禁者之间，在洞外上面有一条路。沿着路边已筑有一带 矮墙。矮墙的作用象傀儡戏演员在自己和观众之间设的一道屏障，他们把木偶举到屏障 上头但是无论如何，我觉得，在可知世界中最后看见的，而且是要花很大的努力才能最 后看见的东西乃是善的理念。我们一旦看见了它，就必定能得出下述结

36、论：它的确就是 一切事物中一切正确者和美者的原因，就是可见世界中创造光和光源者，在可理知世界 它本身就是真理和理性的决定性源泉；任何人凡能在私人生活或公共生活中行事合乎 理性的，必定是看见了善的理念的会有好的管理。因为，当统治权成了争夺对象时，这种自相残杀的争夺往往同时既毁了 国家也毁了统治者自己因为，事实上，亲爱的朋友，只有当你能为你们未来的统治者找到一种比统治国家 更善的生活时，你才可能有一个管理得好的国家。因为，只有在这种国家里才能有真正 富有的人来统治。当然他们不是富有黄金，而是富有幸福所必需的那种善的和智慧的生 活。如果未来的统治者是一些个人福利匮乏的穷人，那么，当他们投身公务时，他

37、们想 到的就是要从中攫取自己的好处，如果国家由这种人统治，就不Aristotle ' s The Politics后者为僭主、寡头、平民3种。求嘉'最广勺善业讨城人类是天等基治动物，认经家邦是至坊而广城邦:种社按其宗旨追 及最高统治权执行者的人数，分为正宗与变态两大类。前者为君主、贵族、共和3种,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，批驳取消私有财产和家庭的主张，评析当时的各种政制。第,4提出以中卷阶级现主体的平和政体是最共定等政体的具体形态、变革原因及其防范Cicero '

39、; s On the Laws马库斯 图留斯 西塞罗(Marcus Tullius Cicero )，公元前106年1月3日一前43年12月7日。 古罗马着名政治家、演说家、雄辩家、法学家和哲学家。论法律其写作系模仿柏拉图的法律篇，以对话体写成，其内容总体上可看作是论 共和国的发挥和补充。该书共分为三部分：第一卷论自然法：第二卷论宗教法；第三卷论官职1. 自然法思想。西塞思认为，在实在法，也就是各民族制定的各种法律之上有一更高的 适用于一切民族永恒的自然法。自然法是与自然即事物的本质相适应的法，其本质为正确的理性。所以，自然法效力高于实在法。实在法必须反映和体现自然法的要求。 因为恶 法非法”

40、所以法律必须体现正义和公正。据此，西塞罗还提出了人人平等”的主张，这种主张也影响了日后罗马法的面貌。2. 国家理论。首先，西塞罗认为理想政体应该是混合政体，他继承了亚里士多德的理论 将政体分为执政官为代表的君主制、以元老院为代表的贵族制和以保民官为代表的民主 制。他认为这三种政体各有其偏失，所以他主张在这三种政体基础之上加以综合而建立 一混合政体”实际上，西塞罗本人是主张共和制的。其次，在国家的管理方面，他综合 了柏拉图和亚里士多德的观点，既强调法律的作用，也重视国家管理中的人的因素。 在世界法学发展史上的地位及影响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 第十五章君主在军事方面的责任第十六章君主必须把军队的重视放在首位。第十七章第十五章： concerning things for which men,and especially princes,are praised or blamed论使世人特别是君主受到褒贬的原因尽量拥有那些好的品质，但在必要的时候需要采取有效的恶性争取幸福和安全。在 一群不善良的人当中时，必须懂得如何运用有效的而不是正义的

43、手段进行对付。第十六章：concerningliberality and meanness论慷慨于吝啬慷慨不同于奢侈，宁愿要节约，失去慷慨之名也不要浪费第十七章：concerning crueltyand cleme ncy,a nd whether it is better to be lovedthan feared论残酷与仁慈，受人爱戴是否强于令人畏惧、第十八章：concerning the way in which prin ces should keep faith论君主应该如何守信因为人不是忠诚不渝，因此才不必对他们恪守诺言；君主不可能具有一切良好品质， 但必须极力表现出这种品质；

44、君主不应背离善良之道，但必须懂得在必要时为非作歹； 君主慎言，不可从口中流露缺乏美德的只言片语。Thomas Hobbes' Leviatha n第一部分开宗明义宣布了作者的彻底唯物主义自然观和一般的哲学观点，声称宇宙 是由物质的微粒构成，既非人所创造，也非人所能消灭，一切物质都于运动状态中。第二部分是全书的主干，主要描述自然状态中人们不幸的生活中都享有生而平等'的自然权利，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，人们相互间同意订立契约，放弃各人的自然权利，把它托付给某一个人或一个由多人组成的集体， 这个人或集体能把大家的意志化为一个意志，能把大家的人格统一为一个人格；大家则 服从他的意志，服从他的判断。第三部分论基督教国