剑桥政治思想史原著系列：理想国（影印本） 下载 mobi epub pdf 电子书 2024

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　　《剑桥政治思想史原著系列：理想国（影印本）》旨在使学生能够获得从古希腊到20世纪初期西方政治思想史方面所有最为重要的原著。它囊括了所有著名的经典原著，但与此同时，它又扩展了传统的评价尺度，以便能够纳入范围广泛、不那么出名的作品。《剑桥政治思想史原著系列：理想国（影印本）》有一个评论性的导言，加上历史年表、生平梗概、进一步阅读指南，以及必要的词汇表和原文注解。《剑桥政治思想史原著系列：理想国（影印本）》的最终目的是，为西方政治思想的整个发展脉络提供一个清晰的轮廓。

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目录

Translator's preface
Edrtor's preface
Introduction
The Thirty
Faction
A Spartan utopia?
The philosopher and the king
A political work?
City and soul
Mathematics and metaphysics
A guide to further reading
Principal dates
Abbreviations and conventions
Editor's synopsis of The Republic

The Republic
Book 1
Book 2
Book 3
Book 4
Book 5
Book 6
Book 7
Book 8
Book 9
Book 10

Glossary
Index

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　　'All right，' he said. 'You must be aware that some cities are tyrannies，some are democracies， and others aristocracies?'
　　'Of course.'
　　'And what is in control in each city is the ruling power?'
　　'Every ruling power makes laws for its own good. A democracy makes democratic laws， a tyranny tyrannical laws， and so on. In making these laws， they make it clear that what is good for them， the rulers， is what is just for their subjects. If anyone disobeys， they punish him for breaking the law and acting unjustly. That's what I mean， "my friend，" when I say that in all cities the same thing is just， namely what is good for the ruling authority. This， I take it， is where the power lies， and the result is， for anyone who looks at it in the right way， that the same thing is just everywhere - what is good for the stronger.'
　　'Now I understand what you mean，' I said， 'though whether or not it is true remains to be seen. So even your answer， Thrasymachus，is that what is good for a person is just， though that was an answer you told me firmly not to give. But you add the qualification "for the stronger."'
　　'A trivial addition， you may say.'
　　'That's not yet clear. It may well be an important one. What is clear is that we must examine whether what you say is true. Like you，l agree that justice is something that is good for a person， but while you qualify it as what is good for the stronger， I'm not so sure. We should examine the question.'
　　'Go on， then. Examine it.'
　　'I shall，' I said. 'Tell me， don't you also say that it is right for subjects to obey their rulers?'
　　'And are they infallible， the rulers in all these cities? Or are they capable of making mistakes?'
　　'They are certainly， I imagine， capable of making mistakes.'
　　'So when they set about enacting laws， do they enact some correctly， but a certain number incorrectly?'
　　'In my opinion， yes.'
　　'And "correctly" is enacting laws which are in their own interest， and "incorrectly" is enacting laws which are against their own interest? Is that what you mean?'
　　'But whatever they enact， their subjects must carry it out， and this is justice?'
　　'Of course.'
　　'In that case， according to your definition，it is not only just to do what is good for the stronger， but also its opposite， what is not good for him.'
　　'What do you mean?' he said.
　　'I mean what you mean， I tlunk. Let's look at it more closely. Haven't we agreed that the rulers，in giving orders to their subjects to do anything， sometimes make mistakes about what is in their own best interest， but that it is just for the subjects to carry out whatever orders their rulers give them? Isn't that what we have agreed?'
　　'Yes，' he said. 'I accept that.'
　　'Then you must also accept，' I said，'that we have agreed it is just to do things which are not good for the rulers and the stronger， when the rulers inadvertently issue orders which are harmful to themselves， and you say it is just for their subjects to carry out the orders of their rulers. In that situation， most wise Thrasymachus， isn't the inevitable result that it is just to do the exact opposite of what you say? After all， the weaker have been ordered to do what is not good for the stronger.'
　　'Indeed they have， Socrates，' said Polemarchus. 'No question about it.'
　　'No question at all，' Cleitophon interrupted， 'if you are acting as a witness for Socrates.'
　　'Who needs a witness?' said Polemarchus. 'Thrasymachus himself agrees that rulers sometimes issue orders which are bad for themselves， but that it is right for their subjects to carry out these orders.'
　　'Yes， Polemarchus， because carrying out orders issued by rulers was what Thrasymachus defined as just.'
　　……

前言/序言

剑桥政治思想史原著系列：理想国（影印本） 下载 mobi epub pdf txt 电子书 格式

评分☆☆☆☆☆

不错的书，很经典，对研究很有帮助，服务，快递也很好，值

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这个系列的收了一部分？

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基督教，不知道什么上帝是所有实存世界的制造者、价值发射者那一大套教义，他若知道一定说，我的良知就是那个上帝，它是世界的本源、人类伦理的根据。他只能说些小说家言的话：“良知是造化的精灵。这些精灵，生天生地，成鬼成帝，皆从此出，真是与物无对。人若复得他完完全全，无少亏欠，自不觉手舞足蹈，不知天地间更有何药可代？”－－大可以与马克思描绘的到了共产主义人性复归之后的自由美感等量齐观。

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在他看来，哲学家的本质是具有知识，具有智慧、正义、善的美德，只有哲学家才能达到对国家最高理念的认识，即对“善”的把握，而其他人也只能把握“意见”而已。治国作为一门知识，也只有哲学家才能掌握它，进而有资格执政，也就是说只有哲学家才能达到对于国家理念的认识，知道“理想国”应该怎样组织、怎样治理。这样，所谓哲学家执政，就被柏拉图理解为高超的智慧、真实的知识、完美的德行和绝对最高权力的结合。他坚信只有哲学家才可拯救城邦和人民，哲学家是理想国必然的统治者。

评分☆☆☆☆☆

基督教，不知道什么上帝是所有实存世界的制造者、价值发射者那一大套教义，他若知道一定说，我的良知就是那个上帝，它是世界的本源、人类伦理的根据。他只能说些小说家言的话：“良知是造化的精灵。这些精灵，生天生地，成鬼成帝，皆从此出，真是与物无对。人若复得他完完全全，无少亏欠，自不觉手舞足蹈，不知天地间更有何药可代？”－－大可以与马克思描绘的到了共产主义人性复归之后的自由美感等量齐观。

评分☆☆☆☆☆

书不错。挺好的。

评分☆☆☆☆☆

赶上优惠，书比较便宜，很经典的著作。

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柏拉图式的爱情似乎是精神恋的代名词，用来指称那种超越时间、空间，不以占有对方肉体为目的的只存在于灵魂间的爱情。而实际上柏拉图式爱情的真谛指的是一种对节制的崇尚，对善和美的追求。

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