字词 | 爱利亚学派 |
释义 | 爱利亚学派【英】The Eleatic School译文来源[1] Zhang Yibing. A Deep Plough: Unscrambling Major Post-Marxist Texts From Adorno to Zizek [M]. Berlin: Canut International Publishers, 2011: 26. 定义爱利亚学派是古希腊的一个哲学学派,形成于公元前6世纪到公元前5世纪,因活动中心在意大利南部的希腊人殖民地爱利亚城而得名。该学派的先驱者是色诺芬,创始者是巴门尼德,其代表人物还有爱利亚的芝诺和麦里梭等人。在爱利亚学派诞生之前,伊奥尼亚自然哲学家一般都是寻找一个有形的、感性的东西作为世界万物的本原,如水、气、火等;毕达哥拉斯学派抛开事物质的区别,把它们共同的数量关系抽象出来作为一切事物的共同基础。爱利亚学派则达到了最高程度的抽象,把事物的一切性质和数量都抽象掉,得出了“存在”这个最普遍、最一般的范畴。爱利亚学派主张存在不是多,而是一;存在不是变动不居的,而是不生不灭的。因为存在没有任何感性性质,所以唯有思想才能把握存在的真理(黄楠森等,1993:1045)。色诺芬提出“神”是不动的“一”,巴门尼德则由此概括出“存在”是不动的“一”,认为具体的事物是虚妄的,唯有抽象的“存在”才是真实的。芝诺提出一系列论证来维护巴门尼德的观点。麦里梭修正和发展了巴门尼德的某些观点,认为“存在”是无限的和不能创造的。该学派是古代希腊哲学发展的一个重要环节,前后延续了一个世纪,在西方哲学史上具有重要地位。 定义来源黄楠森、杨寿堪.新编哲学大辞典[Z].山西教育出版社,1993. 例句1. 其实,他也认识到,“思维就意味着同一(identify)”。人类文明之发端,任何概念都在进行一种从“多”到“一”的同一性辩证抽象。应该指出,自爱利亚学派奠定“存在”概念的本质特性开始,这种从“多”到“一”的抽象始终被认为人类思想进程中从现象到本质的认识深入和文化进步。——《文本的深度耕犁:后马克思主义思潮哲学文本解读》,2007:10 1. Adorno knows, “to think is to identify.” On the threshold of each civilization, there was a process of abstract identification from “many” to the concept of “one”. According to history of philosophy, since Eleatic School defined the characteristic of the concept of “Being,” the process from “many” to “one” is regarded as the progress of culture and the development of cognition from phenomena to essence in the history of ideas. -Quoted from A Deep Plough: Unscrambling Major Post-Marxist Texts From Adorno to Zizek, 2011: 26. 2. 施蒂纳自觉地指认出,哲学理性的发生实际上是从对具体的事物特殊认知,深化到对事物的本质(类)观念的一般把握和非感性的“纯化”,这是西方古代思想史中从爱利亚学派的“一”、柏拉图的相论直至笛卡尔的“我思故我在”的内在逻辑。在这种理念王国面前,“一切尘世的事物必须在它面前遭到毁灭”。——《回到马克思:经济学语境中的哲学话语》,2009:375 2. Stirner consciously points out the existence of philosophical logic is actually the deepening of one’s special understanding of concrete things to a general comprehension and non-sensuous “purification.” This is the internal logic the progressed form the Eleatic “One” to Plato’s relativity, and finally to Descartes’ “I think therefore I am.” In the face of this kingdom of ideas, all earthly things are destroyed. -Quoted from Back to Marx: Changes of Philosophical Discourse in the context of Economics, 2014: 289. 3. 这种决断,使马克思能够真正摆脱从爱利亚学派开始的那种走向事物背后的彼岸理念论的桎梏,返回到真实的生活世界本身。当然,这也不仅仅是费尔巴哈式的个人的感性生活,而是现实的历史的具体的社会生活过程。——《回到马克思:经济学语境中的哲学话语》,2009:405-406 3. This break with past philosophers allowed Marx to truly break off the fetters that forced philosophers to search for the ideal “other world” existing behind things; these fetters had bound down philosophers since the Eleatic School. Of course, this was not merely the sensuous life of individuals in a Feuerbachian sense, but was rather the real, historical, concrete process of social life. Marx returned from this “other world” to the world of true life. -Quoted from Back to Marx: Changes of Philosophical Discourse in the context of Economics, 2014: 314. 网络参考例句例句 1: |
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