To a large extent, modern philosophy begins with a rejection of tradition. While medieval philosophers such as Thomas Aquinas took great pains to incorporate and reconcile ancient writings, smoothing over any apparent contradictions, early modern philosophers such as Francis Bacon and Rene Descartes encouraged their readers to simply make a clean sweep of the past and start over. Previous thinkers had been deluded by "idols" or mistakes in thinking or had relied too heavily on authority. In the modern age, the wisdom of the past was to be discarded as error-prone. As Descartes observed, Some years ago I was struck by the large number of falsehoods that I had accepted as true in my childhood, and by the highly doubtful nature of the whole edifice that I had subsequently based on them. I realized that it was necessary, once in the course of my life, to demolish everything completely and start again right from the foundations if I wanted to establish anything at all in the sciences that was stable and likely to last. This quest to establish a stable intellectual foundation on which to build something "likely to last" characterized seventeenth- and eighteenth-century European philosophy. British Empiricists, such as Bacon, Thomas Hobbes, John Locke, David Hume, and Thomas Reid, found such a foundation in sensory experience and developed their thought on that basis. On the other hand, the Continental Rationalists, philosophers such as Descartes, Baruch Spinoza, and Gottfried Leibniz, thought the senses inadequate for such a task. They considered reason superior to experience and sought to establish their philosophies on the basis of more certain principles. Immanuel Kant, the greatest of the modern philosophers, sought to combine these two approaches and in so doing developed a uniquely influential system of philosophy. This volume in the Philosophic Classics series includes the key writings of the British Empiricists and Continental Rationalists, along with the work of Kant. In choosing texts for this volume, I have tried wherever possible to follow three principles: (1) to use complete works or, where more appropriate, complete sections of works (2) in clear translations (3) of texts central to the thinker's philosophy or widely accepted as part of the "canon." To make the works more accessible to students, most footnotes treating textual matters (variant readings, etc.) have been omitted and all Greek words have beep transliterated and put in angle brackets. In addition, each thinker is introduced by a brief essay composed of three sections: (1) biographical (a glimpse of the life), (2) philosophical (a resume of the philosopher's thought), and (3) bibliographical (suggestions for further reading). This edition now includes a brief selection from Jean-Jacques Rousseau as well as additional material from John Locke's Essay Concerning Human Understanding and a new translation of Rene Descartes's Meditations. To make room for these changes, I have cut a portion of Immanuel Kant's Critique of Pure Reason and made a number of other small changes. Those who use this volume in a one-term course in modern philosophy will notice more material here than can easily fit a normal semester. But this embarrassment of riches gives teachers some choice and, for those who offer the same course year after year, an opportunity to change the menu.
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如果要用一个词来形容这本书对我的影响,那一定是“重塑”。它并没有简单地罗列“谁说了什么”,而是深入探讨了“为什么他们要这么说”。在阅读过程中,我被不断地挑战,我的许多既有观念在作者的引导下受到了冲击和修正。这本书尤其擅长揭示那些潜藏在哲学论证背后的时代焦虑和形而上学的冲动。比如,在讨论十九世纪末期对科学实证主义的反思时,作者将哲学思潮与社会科学、乃至艺术思潮联系起来,展现了一种跨学科的宏大视野。我发现,这本书的价值并不仅仅在于知识的传授,更在于它提供了一套分析复杂问题的工具箱。读完关于尼采和存在主义先驱的章节后,我开始重新审视日常生活中关于“价值”和“意义”的构建过程。这种从书本走向生活的转化,才是任何一本优秀的学术著作的最高成就。它让我意识到,哲学不是遥不可及的象牙塔里的游戏,而是我们理解自身处境最根本的工具。
评分这本书的排版和注释系统,是真正体现其专业水准的地方。我向来对那些注释贫乏的哲学著作感到头疼,但这本书在这方面做得极为出色。每一次引用重要的原始文本,作者都会附上精炼却不失深度的背景解读,这极大地降低了初学者直接面对艰深一手资料时的畏惧感。更让我惊喜的是,它对不同流派之间观点的对比分析,常常采用表格或图示的形式进行归纳,这种视觉化的处理方式,帮助我迅速定位了不同哲学家在核心问题上的分歧点和契合处。例如,在比较功利主义和道义论的伦理困境时,书中呈现的对比分析,比我以往阅读的任何资料都要清晰明了。我特别欣赏它对于一些争议性话题的处理,作者的态度是保持中立和客观,提供足够的信息让读者自己去判断,而不是强加某种既定观点。这种“引导而非灌输”的教育哲学,让我在阅读过程中保持了高度的批判性思维,而不是被动地接受信息,这对于培养真正的哲学思维至关重要。
评分坦白说,我一开始担心这本厚重的著作会过于晦涩难懂,但实际阅读体验证明我的担忧是多余的。作者似乎非常理解非专业读者的阅读习惯,他在保持学术严谨性的前提下,运用了非常富有启发性的比喻和类推。这种“雅俗共赏”的叙事技巧在介绍黑格尔那种复杂得令人望而却步的辩证法时体现得尤为明显。他没有被黑格尔的术语所困住,而是用现代的视角去重新解释了“绝对精神”的动态发展过程。此外,这本书的选篇和章节划分非常人性化,每隔一段落就会有一个精简的小结,帮助读者回顾和巩固刚刚学到的复杂概念。对于我这种需要在工作间隙阅读的人来说,这种结构设计极大地提升了阅读效率和理解的持久性。这本书不仅仅是一本教材,它更像是一位耐心而渊博的导师,引导着读者穿越哲学的迷宫,最终让我们对“我们如何理解这个世界”这个问题有了更深刻、更具历史纵深感的回答。我强烈推荐给所有对西方思想脉络有好奇心的求知者。
评分这本书的开篇给我的感觉就像是进入了一座充满迷雾的古代图书馆。作者的笔触非常细腻,仿佛能够触摸到那些泛黄的书页。从一开始对“现代”的界定,到对理性主义和经验主义两大阵营的梳理,那种层层递进的逻辑感,让人忍不住想一口气读完。尤其是在介绍笛卡尔“我思故我在”的经典论断时,作者并没有停留在简单复述,而是深入剖析了其历史语境和社会背景,让我对这个看似简单的哲学命题有了全新的认识。阅读过程中,我时常需要停下来,对着书页上的引文反复琢磨,那种与历史上那些伟大思想家隔空对话的感觉,是其他很多哲学入门读物无法比拟的。作者在处理像洛克和休谟这些经验主义大师的思想时,特别注重对他们论证过程的还原,而不是简单地总结他们的结论,这种严谨的态度,对于想要真正理解哲学思想脉络的读者来说,无疑是巨大的福音。这本书的选材和编排,显示出编辑团队深厚的学术功底和对读者学习路径的深刻理解,它构建了一个坚实的认知框架,为后续的深入探索打下了坚实的基础。
评分这本书的阅读体验,对我来说更像是一次颠簸而又引人入胜的思维探险。我发现,它最令人称道之处在于其对哲学史的宏大叙事能力。它不像某些教科书那样将哲学家们割裂开来,而是巧妙地用一条清晰的线索将他们串联起来,展示了思想是如何相互激发、相互批判,并最终演变成下一代哲学家的起点。举例来说,它在处理康德的“哥白尼式革命”时,那种层层剥开理性局限性的叙述方式,极其具有画面感,让人仿佛亲眼目睹了形而上学领域的一次结构性重组。而且,书中对于关键术语的解释,总是放在具体的思想交锋的背景下去阐释,避免了陷入空泛的定义之中。当我读到对德国唯心主义(如费希特、谢林)的介绍时,我感到那种思想的张力几乎要从纸面上溢出来,作者用了一种近乎戏剧化的笔法,将这些宏大叙事下的个体挣扎和精神追求展现得淋漓尽致。总体而言,这本书的叙事节奏控制得非常好,既有宏观的视野,又不乏微观的细节打磨,阅读起来酣畅淋漓,极具启发性。
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