Plato, the great philosopher of Athens, was born in 427 BCE. In early manhood an admirer of Socrates, he later founded the famous school of philosophy in the grove Academus. Much else recorded of his life is uncertain; that he left Athens for a time after Socrates' execution is probable; that later he went to Cyrene, Egypt, and Sicily is possible; that he was wealthy is likely; that he was critical of 'advanced' democracy is obvious. He lived to be 80 years old. Linguistic tests including those of computer science still try to establish the order of his extant philosophical dialogues, written in splendid prose and revealing Socrates' mind fused with Plato's thought.
In Laches, Charmides, and Lysis, Socrates and others discuss separate ethical conceptions. Protagoras, Ion, and Meno discuss whether righteousness can be taught. In Gorgias, Socrates is estranged from his city's thought, and his fate is impending. The Apology (not a dialogue), Crito, Euthyphro, and the unforgettable Phaedo relate the trial and death of Socrates and propound the immortality of the soul. In the famous Symposium and Phaedrus, written when Socrates was still alive, we find the origin and meaning of love. Cratylus discusses the nature of language. The great masterpiece in ten books, the Republic, concerns righteousness (and involves education, equality of the sexes, the structure of society, and abolition of slavery). Of the six so-called dialectical dialogues Euthydemus deals with philosophy; metaphysical Parmenides is about general concepts and absolute being; Theaetetus reasons about the theory of knowledge. Of its sequels, Sophist deals with not-being; Politicus with good and bad statesmanship and governments; Philebus with what is good. The Timaeus seeks the origin of the visible universe out of abstract geometrical elements. The unfinished Critias treats of lost Atlantis. Unfinished also is Plato's last work of the twelve books of Laws (Socrates is absent from it), a critical discussion of principles of law which Plato thought the Greeks might accept.
The Loeb Classical Library edition of Plato is in twelve volumes.
Plato, the great philosopher of Athens, was born in 427 BCE. In early manhood an admirer of Socrates, he later founded the famous school of philosophy in the grove Academus. Much else recorded of his life is uncertain; that he left Athens for a time after Socrates’ execution is probable; that later he went to Cyrene, Egypt, and Sicily is possible; that he was wealthy is likely; that he was critical of ’advanced’ democracy is obvious. He lived to be 80 years old. Linguistic tests including those of computer science still try to establish the order of his extant philosophical dialogues, written in splendid prose and revealing Socrates’ mind fused with Plato’s thought.
In Laches, Charmides, and Lysis, Socrates and others discuss separate ethical conceptions. Protagoras, Ion, and Meno discuss whether righteousness can be taught. In Gorgias, Socrates is estranged from his city’s thought, and his fate is impending. The Apology (not a dialogue), Crito, Euthyphro, and the unforgettable Phaedo relate the trial and death of Socrates and propound the immortality of the soul. In the famous Symposium and Phaedrus, written when Socrates was still alive, we find the origin and meaning of love. Cratylus discusses the nature of language. The great masterpiece in ten books, the Republic, concerns righteousness (and involves education, equality of the sexes, the structure of society, and abolition of slavery). Of the six so-called dialectical dialogues Euthydemus deals with philosophy; metaphysical Parmenides is about general concepts and absolute being; Theaetetus reasons about the theory of knowledge. Of its sequels, Sophist deals with not-being; Politicus with good and bad statesmanship and governments; Philebus with what is good. The Timaeus seeks the origin of the visible universe out of abstract geometrical elements. The unfinished Critias treats of lost Atlantis. Unfinished also is Plato’s last work of the twelve books of Laws (Socrates is absent from it), a critical discussion of principles of law which Plato thought the Greeks might accept.
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從文學欣賞的角度來看,這本書的敘事手法簡直是一絕。它不是那種枯燥的說教,而是通過一係列生動的對話場景來展開哲學的探討。我特彆喜歡那些場景的描繪,雖然簡略,但極具畫麵感。想象一下,在一個午後的雅典,陽光斜射在人物的衣袍上,蘇格拉底帶著他標誌性的麵容,開始瞭他的‘拷問’。這種代入感,讓原本抽象的哲學概念變得鮮活可感。它不像教科書那樣冷冰冰地陳述定義,而是將‘真理’的追尋過程本身,變成瞭一場充滿張力的戲劇。比如,當一個自認為無所不知的智者被蘇格拉底幾句話繞得啞口無言時,那種智識上的挫敗感,通過文字被清晰地傳達齣來,讓人拍案叫絕。這種將辯證法融入到文學敘事中的技巧,可以說是古希臘思想留給後世最寶貴的遺産之一。
评分這本厚厚的書,我拿到手的時候,光是封麵那燙金的字體就透著一股子沉甸甸的曆史感。說實話,我最初翻開它,是抱著一種朝聖般的心情。我期待著能從中窺見古代思想的脈絡,那種未經後世繁復解讀的,帶著原始生命力的哲學思辨。然而,閱讀的過程更像是一場迷宮探險。文字的密度需要極大的專注力去梳理,那些對話的來迴推敲,仿佛能聽到柏拉圖筆下蘇格拉底那標誌性的、帶著一絲嘲諷卻又無比真誠的追問聲。它不是那種能讓你一口氣讀完的暢快之作,更像是一壺需要慢慢熬煮的濃茶,每一口都需要細細品味其中蘊含的澀與甘。我花瞭很長時間在那些關於“美德能否被教導”的辯論上打轉,那種清晰的邏輯推演,即便是隔著兩韆多年的時光,依然能讓人感到一種智力上的被挑戰和激發。它不提供簡單的答案,而是強迫你直麵自己內心最根深蒂固的信念,然後,一步步地,用蘇格拉底的‘助産術’,幫你把自己的想法剖開來看,這體驗,著實是令人難忘的。
评分這本書的魅力,某種程度上,在於它對“知識”和“能力”之間界限的反復模糊和探討。我讀到關於某些技能掌握的對話時,會忍不住聯想到我們現在社會對“專業性”的崇拜。但蘇格拉底似乎總是在暗示,真正的洞察力,往往超越瞭具體的專業領域。他挑戰瞭那種認為隻要學會某種‘技藝’(techne)就能獲得真正智慧的觀點。這種挑戰,對於一個身處高度專業化分工的現代人來說,是極具顛覆性的。它迫使你去思考,一個優秀的政治傢、教育傢,他真正需要掌握的核心素養到底是什麼?這種對‘本質’的不斷挖掘和剝離,使得整本書充滿瞭永恒的張力。它不是在解決一個具體的問題,而是在定義我們應該以何種姿態去麵對所有問題。
评分說實話,這本書對現代人的影響,遠超乎我的預期。我原本以為,這些古代的思辨對於我們處理當下的信息爆炸和道德睏境,幫助有限。但事實是,它提供瞭一種‘慢思考’的範式。我們現在習慣於快速形成觀點並發錶意見,但這本書裏強調的,是‘未經審視的生活不值得過’。它讓你停下來,去追溯每一個概念的源頭,去質疑那些你從未質疑過的“常識”。我發現,當我試圖用書中那種嚴格的定義和推導邏輯去審視我日常工作中的某些決策時,許多原本看似理所當然的流程,立刻就暴露齣瞭其邏輯上的薄弱點。這種結構性的反思能力,是這本書給予我的最寶貴的‘工具’,它教會我的不是‘應該相信什麼’,而是‘應該如何思考’。
评分我不得不承認,第一次接觸這套書的文字時,我的感覺是有些“晦澀”的。這絕非貶低,而是陳述一個普通讀者在麵對古典文本時的真實感受。它裏麵的某些論證鏈條跳躍性很強,如果不是事先對古希臘的政治和社會背景有所瞭解,很容易在某個環節掉隊。我記得有那麼一節,討論的核心概念似乎一下子從城邦的治理轉嚮瞭某個具體人物的美德定義,這種結構上的鬆散感,對於習慣瞭現代學術論文那種嚴絲閤縫的論證體係的我來說,確實需要一個適應期。我不得不經常停下來,查閱一些背景注釋,甚至需要對照著其他學者的導讀纔能勉強跟上蘇格拉底拋齣的那些看似不經意的反駁。但是,一旦你適應瞭這種對話的節奏,那種‘頓悟’的快感是無與倫比的。它讓你意識到,很多我們今天習以為常的倫理判斷,在那個時代就已經被如此徹底地審視過瞭。這本書,與其說是閱讀,不如說是在參與一場曆史悠久的思想法庭。
评分英文翻譯不嚴謹,比如optative統統沒翻齣來。
评分英文翻譯不嚴謹,比如optative統統沒翻齣來。
评分英語使我的感受力大打摺扣,盡管語言很淺白。不能充分感受到思想的美麗,所以我還是個不可救藥地追求形式的人
评分英文翻譯不嚴謹,比如optative統統沒翻齣來。
评分英語使我的感受力大打摺扣,盡管語言很淺白。不能充分感受到思想的美麗,所以我還是個不可救藥地追求形式的人
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