v 2. In his metaphysical(形而上学的, 纯粹哲学的)theory, Aristotle criticized Plato's separation of form from matter and maintained that the Forms are contained within the concrete objects that exemplify them, that is, the form and matter were inherent in all things, and inseparable.
: x p# i+ }- o+ ?2 b) d& R: M v Here, too, he differs from Plato, who holds that ideas are independent beings and have a higher reality than the physical world.
# j; r% N' Y- a% [7 \ Hellenistic(希腊风格的)and Roman Philosophy" v. U4 ]% Z3 ?7 x. t
v From the 4th century BC to the rise of Christian philosophy in the 4th century AD, the main philosophical schools in the Greco-Roman world were:
, g, r' t; E( [2 k) z. x v · Cynicism: cf. 29
8 O, U& h: N( V6 i+ N v Epicureanism(伊比鸠鲁学说--享乐主义)
* c$ [* T, L" M/ s3 B v · Stoicism& o& d2 n" k/ Y0 C7 @2 h- ?
v · Skepticism
4 {* p" [/ k0 j( C' A% H: w v · Neoplatonism(新柏拉图派哲学 )
' o1 o, x8 j! c2 S+ m) c 1. Epicureanism ★ ★ ★享乐主义. I7 C4 N, W" x8 `- w! Q0 `6 k
伊壁鸠鲁学说:伊壁鸠鲁介导的哲学,认为欢乐、或者避免痛苦和感情上的困扰是最高的幸福% s/ d9 W5 H& P% q. E; {6 R% N
v Epicurus (341-270 BC), an atomist, founded a philosophical school in Athens in 306 BC. 伊壁鸠鲁(公元前342?-270, 古希腊杰出唯物主义和无神论者)$ Z/ k! A4 G. v
v The aim of life is to achieve the maximum amount of pleasure (which he identified with gentle emotion and absence of pain); virtue is desirable not for itself, but for the sake of pleasure of soul, which it secures by freeing men from trouble and fear, moderating their passions and appetites.: P" o' h8 `" c6 M
v True happiness: tranquility, which can only be achieved through self-restraint, moderation, and detachment.
8 B$ r: ]* P" l2 H* ` v The erroneous confusion between Epicureanism and the crudely sensual hedonism .: W5 u. n3 k' U8 N8 z4 d
v A common sense of “epicurean”: devoted to the pursuit of pleasure; fond of good food, comfort, and ease.
/ v0 m6 A8 z4 e3 B+ |# h 2. Stoicism ★ ★ ★斯多葛哲学--淡泊主义:不以苦乐为意,淡泊% H S2 X5 D; M
v Stoicism was the most influential philosophy in the Roman Empire during the period preceding the rise of Christianity.- F4 u+ Y$ \. D: B# d
v Zeno of Citium (c. 335-263 BC) founded the Stoic school in Athens about 310 BC. The Stoic philosophy developed from that of the Cynics whose founder, Antisthenes, had been a disciple of Socrates.
' L# f0 ~1 N, ~5 e* x2 k3 Q5 y 齐诺(① Zeno of Citium西希昂的齐诺, 前340?-前265?, 希腊哲学家, 斯多葛派的创始人% y! F3 I0 A- D
Stoic ethics ★ ★ ★" D" Q3 N* }& z1 i/ p! C
v The Stoics, like the Epicureans, emphasized ethics as the main field of knowledge. But to the Stoics the most important thing in life is not “pleasure,” but “duty.” Therefore, one must "Follow where Reason leads“ so as to resist the influence of the passions—love, hate, fear, pain, and pleasure, and calmly accept all occurrences as the unavoidable result of divine will or of the natural order.
& G _$ b1 F: p v → the four cardinal virtues of the Stoic philosophy are wisdom, courage, justice, and temperance, a classification derived from the teachings of Plato.& m6 j: u2 B/ i$ G$ @* B; X1 L
v A common sense of “stoic”: seemingly indifferent to or unaffected by pleasure or pain; impassive:
& b2 g: D) v& b( o1 Y; m4 L 3. Skepticism ★ ★ ★怀疑论
' e, L& D. Z6 f, C3 f6 G4 H v A Greek school of thought which continued the Sophist criticisms of objective knowledge; it denied the possibility of attaining any knowledge of reality apart from human perception.
. d* g: w; Y. ?, Z7 p3 j& s v Pyrrho(庇罗(希腊哲学家, 怀疑论的始祖) of Elis (c. 360-272 BC) established a school of Greek philosophy where the principles of skepticism were first explicitly formulated.
2 H& @, U& O% X% o, i6 R. E v Pyrrho’s primary concern was ethics; he maintained that human beings can know nothing of the real nature of things, and that consequently the wise person will suspend judgment." k6 w. G# }9 x, x# R+ G8 o- s% I
4. Neoplatonism 新柏拉图派哲学
) u! ~6 L6 S$ L) Q2 r8 O v Neoplatonism is that form of Platonic philosophy developed by Plotinus in the 3rd century AD and modified by his successors.. s# r! R; L* h# [& b9 F
v Neoplatonic doctrine may be characterized as follows:
7 U5 g( `$ k* T$ Z8 \/ R4 q' K v 1. by a categorical opposition between the spiritual and the carnal, elaborated from Plato's dualism of Idea and matter |