History of Western Philosophy 西方哲学历史 英文原版 [平装] 下载 mobi epub pdf 电子书 2025

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内容简介

History Of Western Philosophy was published in 1946. A dazzlingly ambitious project, it remains unchallenged to this day as the ultimate introduction to Western philosophy.

作者简介

Bertrand Arthur William Russell, 3rd Earl Russell, Viscount Amberley, born in Wales, May 18, 1872. Educated at home and at Trinity College, Cambridge. During World War I, served four months in prison as a pacifist, where he wrote Introduction to Mathematical Philosophy. In 1910, published first volume of Principia Mathematica with Alfred Whitehead. Visited Russia and lectured on philosophy at the University of Peking in 1920. Returned to England and, with his wife, ran a progressive school for young children in Sussex from 1927-1932. Came to the United States, where he taught philosophy successively at the University of Chicago, University of California at Los Angeles, Harvard, and City College of New York. Awarded the Nobel Prize for Literature in 1950. Has been active in disarmament and anti-nuclear-testing movements while continuing to add to his large number of published books which include Philosophical Essays (1910); The ABC of Relativity (1925) Human Knowledge: Its Scope and Limits (1948); Why I Am Not a Christian (1957); and The Autobiography of Bertrand Russell (1967). For a chronological list of Russell's principal works see The Basic Writings of Bertrand Russell (Simon and Schuster). --This text refers to an alternate Paperback edition.

精彩书评

'Remains unchallenged as the perfect introduction to its subject ... exactly the kind of philosophy that most people would like to read, but which only Russell could possibly have written.' - Ray Monk, University of Southampton, UK'Beautiful and luminous prose, not merely classically clear but scrupulously honest.' - Isaiah Berlin 'It is a witty bird's-eye view of the main figures in Western thought enlivened by references to the personalities and quirks of the thinkers themselves.' - The Week 'A great philosopher's lucid and magisterial look at the history of his own subject, wonderfully readable and enlightening.' - The Observer

精彩书摘

CHAPTER I The Rise of Greek Civilization In all history, nothing is so surprising or so difficult to account for as the sudden rise of civilization in Greece. Much of what makes civilization had already existed for thousands of years in Egypt and in Mesopotamia, and had spread thence to neighbouring countries. But certain elements had been lacking until the Greeks supplied them. What they achieved in art and literature is familiar to everybody, but what they did in the purely intellectual realm is even more exceptional. They invented mathematics and science and philosophy; they first wrote history as opposed to mere annals; they speculated freely about the nature of the world and the ends of life, without being bound in the fetters of any inherited orthodoxy. What occurred was so astonishing that, until very recent times, men were content to gape and talk mystically about the Greek genius. It is possible, however, to understand the development of Greece in scientific terms, and it is well worth while to do so. Philosophy begins with Thales, who, fortunately, can be dated by the fact that he predicted an eclipse which, according to the astronomers, occurred in the year 585 B.C. Philosophy and science -- which were not originally separate -- were therefore born together at the beginning of the sixth century. What had been happening in Greece and neighbouring countries before this time? Any answer must be in part conjectural, but archeology, during the present century, has given us much more knowledge than was possessed by our grandfathers. The art of writing was invented in Egypt about the year 4000 B.C., and in Babylonia not much later. In each country writing began with pictures of the objects intended. These pictures quickly became conventionalized, so that words were represented by ideograms, as they still are in China. In the course of thousands of years, this cumbrous system developed into alphabetic writing. The early development of civilization in Egypt and Mesopotamia was due to the Nile, the Tigris, and the Euphrates, which made agriculture very easy and very productive. The civilization was in many ways similar to that which the Spaniards found in Mexico and Peru. There was a divine king, with despotic powers; in Egypt, he owned all the land. There was a polytheistic religion, with a supreme god to whom the king had a specially intimate relation. There was a military aristocracy, and also a priestly aristocracy. The latter was often able to encroach on the royal power, if the king was weak or if he was engaged in a difficult war. The cultivators of the soil were serfs, belonging to the king, the aristocracy, or the priesthood. There was a considerable difference between Egyptian and Babylonian theology. The Egyptians were preoccupied with death, and believed that the souls of the dead descend into the underworld, where they are judged by Osiris according to the manner of their life on earth. They thought that the soul would ultimately return to the body; this led to mummification and to the construction of splendid tombs. The pyramids were built by various kings at the end of the fourth millennium B.C. and the beginning of the third. After this time, Egyptian civilization became more and more stereotyped, and religious conservatism made progress impossible. About 1800 B.C. Egypt was conquered by Semites named Hyksos, who ruled the country for about two centuries. They left no permanent mark on Egypt, but their presence there must have helped to spread Egyptian civilization in Syria and Palestine. Babylonia had a more warlike development than Egypt. At first, the ruling race were not Semites, but "Sumerians," whose origin is unknown. They invented cuneiform writing, which the conquering Semites took over from them. There was a period when there were various independent cities which fought with each other, but in the end Babylon became supreme and established an empire. The gods of other cities became subordinate, and Marduk, the god of Babylon, acquired a position like that later held by Zeus in the Greek pantheon. The same sort of thing had happened in Egypt, but at a much earlier time. The religions of Egypt and Babylonia, like other ancient religions, were originally fertility cults. The earth was female, the sun male. The bull was usually regarded as an embodiment of male fertility, and bull-gods were common. In Babylon, Ishtar, the earth-goddess, was supreme among female divinities. Throughout western Asia, the Great Mother was worshipped under various names. When Greek colonists in Asia Minor found temples to her, they named her Artemis and took over the existing cult. This is the origin of "Diana of the Ephesians." Christianity transformed her into the Virgin Mary, and it was a Council at Ephesus that legitimated the title "Mother of God" as applied to Our Lady. Where a religion was bound up with the government of an empire, political motives did much to transform its primitive features. A god or goddess became associated with the State, and had to give, not only an abundant harvest, but victory in war. A rich priestly caste elaborated the ritual and the theology, and fitted together into a pantheon the several divinities of the component parts of the empire. Through association with government, the gods also became associated with morality. Lawgivers received their codes from a god; thus a breach of the law became an impiety. The oldest legal code still known is that of Hammurabi, king of Babylon, about 2100 B.C.; this code was asserted by the king to have been delivered to him by Marduk. The connection between religion and morality became continually closer throughout ancient times. Babylonian religion, unlike that of Egypt, was more concerned with prosperity in this world than with happiness in the next. Magic, divination, and astrology, though not peculiar to Babylonia, were more developed there than elsewhere, and it was chiefly through Babylon that they acquired their hold on later antiquity. From Babylon come some things that belong to science: the division of the day into twenty-four hours, and of the circle into 360 degrees; also the discovery of a cycle in eclipses, which enabled lunar eclipses to be predicted with certainty, and solar eclipses with some probability. This Babylonian knowledge, as we shall see, was acquired by Thales. The civilizations of Egypt and Mesopotamia were agricultural, and those of surrounding nations, at first, were pastoral. A new element came with the development of commerce, which was at first almost entirely maritime. Weapons, until about 1000 B.C., were made of bronze, and nations which did not have the necessary metals on their own territory were obliged to obtain them by trade or piracy. Piracy was a temporary expedient, and where social and political condi History of Western Philosophy 西方哲学历史 英文原版 [平装] 下载 mobi epub pdf txt 电子书 格式

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文艺复兴时期哲学

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　　但是，另一方面，我也想谈一谈我所理解的罗素的《西方哲学史》的重大缺陷。这缺陷来自于罗素的哲学本身，即他的分析实证哲学。在他的哲学史里，他几乎否定了一切的情感派哲学家，第一个是卢梭，他认为是他开启了思想方面的罪恶的源头。接着，伟大的康德，叔本华、尼采、海德格尔，相继被他否定。尤其是对于尼采，他简直是冷嘲热讽，更不乏人身攻击。他亲睐的只是理智派、经验派哲学家，如休谟、马克思。因此，初学哲学的人不能不提高警惕，时刻不忘带着批判地阅读。

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古希腊哲学是在摆脱宗教信仰和神话束缚的过程中诞生的，它从一开始便与科学结成了不可分离的关系，哲学家同时也是科学家。当时，人们只是从总的方面观察自然界，而没有对自然界进行解剖和分析，自然科学的这种情况反映在哲学上，就使古希腊哲学具有素朴辩证法的性质。

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西方近代哲学在与科学的关系方面表现了自身的特点，这一时期哲学与自然科学的关系不同于古希腊，它们之间有了明确的分工。哲学思想主要地是通过更加抽象的、专门的哲学概念来表述。不过近代哲学与科学之间仍然保持着紧密的联系，近代哲学发展的阶段性是与近代科学发展的阶段性相适应的。17～18世纪，自然科学进入了对自然界进行分门别类的研究和对各种事物进行分析解剖的阶段，它所采用的方法主要是以实验和观察为基础的归纳法和数学演绎法。与自然科学的这种状况相适应，17～18世纪形而上学思维方式在哲学中占主导地位。康德的星云假说打开了形而上学思维的第一个缺口。18世纪末19世纪初自然科学中的新发现和新成就表明，自然界的现象是辩证地发生的。自然科学的这种状况反映在哲学上，便是从康德到黑格尔的德国古典唯心主义哲学的辩证法形态。从古希腊的素朴辩证法形态，经过17～18世纪形而上学思维方式的阶段，到德国古典唯心主义辩证法的形态，这一哲学上的否定之否定的过程，是和整个西方自然科学发展的过程相并行的。正因为近代哲学与科学有极其密切的联系，哲学对科学的方法作了概括，接受了科学方法的洗礼，近代哲学一般地说也很强调方法，既讲究形式逻辑，又联系科学所提供的事实，表现了重分析、重体系、重论证与论据等特点。

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中世纪哲学

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苏格拉底和智者一样，也是集中研究人的哲学家，他同样轻视对自然的研究，反对未经批评的独断，但他与智者相反，主张有客观真理、认识事物是可能的。他认为真正的知识就是从具体的道德行为中寻求各种道德的普遍定义，而寻求定义的方法就是论辩诘难。他的论辩诘难的方法是辩证法的最早来源。

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　　这同时也给了一个启示，可以算是我读这本哲学史的另一个最重大的收获。就是说，既然如此伟大的罗素，都不明白情感的哲学，何况世人呢？难怪这个世界是个如此沉闷与压抑的世界。

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　　「Rainy·Devil在实现愿望的时候，会夺取那个人身体的吧？随着愿望的实现，人会渐渐变得接近恶魔……一开始只有手腕大小的木乃伊长到了手肘部分，那是因为恶魔完成了神原的第一个愿望吧，所以

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