History of Western Philosophy 西方哲學曆史 英文原版 [平裝] 下載 mobi epub pdf 電子書 2024

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內容簡介

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.

作者簡介

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.

精彩書評

'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

精彩書摘

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 西方哲學曆史 英文原版 [平裝] 下載 mobi epub pdf txt 電子書 格式

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內容簡介

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書太小,太厚,閱讀不方便,希望齣版社改進

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伯特蘭·羅素（Bertrand Russell，1872—1970）是二十世紀英國哲學傢、數學傢、邏輯學傢、曆史學傢，無神論或者不可知論者，也是上世紀西方最著名、影響最大的學者和和平主義社會活動傢之一，羅素也被認為是與弗雷格、維特根斯坦和懷特海一同創建瞭分析哲學。他與懷特海閤著的《數學原理》對邏輯學、數學、集閤論、語言學和分析哲學有著巨大影響。1950年，羅素獲得諾貝爾文學奬，以錶彰其“多樣且重要的作品，持續不斷的追求人道主義理想和思想自由”。羅素的童年是孤獨的。祖母沒有讓他上一般貴族子弟上的公學，而是讓他在傢接受保姆和傢庭教師的教育。羅素在青少年時期先後對數學，曆史和文學感興趣。11歲時他的哥哥教給他歐氏幾何學，從此數學成為他一生的愛好。他的叔叔零碎地給他講過一些科學知識。他很快發現科學和宗教是有矛盾的，約在17歲時經思考放棄基督教信仰。他在祖父的書房裏閱讀瞭大量曆史和文學著作，這對他今後的著述有很大影響。

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正如羅素自己所說的，哲學傢是社會環境和曆史背景的産物，這對他自己也同樣適用。他生活的時代是伴隨著戰爭和社會動蕩的，他親眼目睹為瞭帝國的利用而犧牲那麼多年輕的生命，而這是感情豐富的他所痛恨和為之憤怒的，所以在建立他自己的社會哲學時自然融入瞭感情，並傾嚮於理想化的共産主義。而他對於各種哲學假說的嚴格檢驗和對公理的懷疑，則應該是源自他早期研究數學邏輯學。

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近代哲學

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　　各自的妖怪——都事關母親。

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　　最後，我想摘錄他對哲學說的一句經典的話來結束這篇文章：哲學探索的意義不在於對於這個不確定的世界給齣最終確定的答案，而是在於使我們生活在不確定性中確定地生活。

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書不錯，配送非常的到位。

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