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

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Bertrand Russell（伯特兰·罗素） 著

图书标签:

• 哲学
• 西方哲学
• 哲学史
• 英文原版
• 学术著作
• 历史
• 思想史
• 平装
• Bertrand Russell
• 经典著作

出版社： Taylor & Francis—Routledge

ISBN：9780415325059

版次：1

商品编码：19245203

包装：平装

丛书名： Routledge

出版时间：2004-02-02

页数：792

正文语种：英文

商品尺寸：13.72x4.32x21.59cm

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 conditions were fairly stable, commerce was found to be more profitable. In commerce, the island of Crete seems to have been the pioneer. For about eleven centuries, say from 2500 B.C. to 1400 B.C., an artistically advanced culture, called the Minoan, existed in Crete. What survives of Cretan art gives an impression of cheerfulness and almost decadent luxury, very different from the terrifying gloom of Egyptian temples. Of this important civilization almost nothing was known until the excavations of Sir Arthur Evans and others. It was a maritime civilization, in close touch with Egypt (except during the time of the Hyksos). From Egyptian pictures it is evident that the very considerable commerce between Egypt and Crete was carried on by Cretan sailors; this commerce reached its maximum about 1500 B.C. The Cretan religion appears to have had many affinities with the religions of Syria and Asia Minor, but in art there was more affinity with Egypt, though Cretan art was very original and amazingly full of life. The centre of the Cretan civilization was the so-called "palace of Minos" at Knossos, of which memories lingered in the traditions of classical Greece. The palaces of Crete were very magnificent, but were destroyed about the end of the fourteenth century B.C., probably by invaders from Greece. The chronology of Cretan history is derived from Egyptian objects found in Crete, and Cretan objects found in Egypt; throughout, our knowledge is dependent on archeological evidence. The Cretans worshipped a goddess, or perhaps several goddesses. The most indubitable goddess was the "Mistress of Animals," who was a huntress, and probably the source of the classical Artemis. She or another was also a mother; the only male deity, apart from the "Master of Animals," is her young son. There is some evidence of belief in an after life, in which, as in Egyptian belief, deeds on earth receive reward or retribution. But on the whole the Cretans appear, from their art, to have been cheerful people, not much oppressed by gloomy superstitions. They were fond of bull-fights, at which female as well as male toreadors performed amazing acrobatic feats. The bull-fights were religious celebrations, and Sir Arthur Evans thinks that the performers belonged to the highest nobility. The surviving pictures are full of movement and realism. The Cretans had a linear script, but it has not been deciphered. At home they were peaceful, and their cities were unwalled; no doubt they were defended by sea power. Before the destruction of the Minoan culture, it spread, about 1600 B.C., to the mainland of Greece, where it survived, through gradual stages of degeneration, until about 900 B.C. This mainland civilization is called the Mycenaean; it is known through the tombs of kings, and also through fortresses on hill- tops, which show more fear of war than had existed in Crete. Both tombs and fortresses remained to impress the imagination of classical Greece. The older art products in the palaces are either actually of Cretan workmanship, or closely akin to those of Crete. The Mycenaean civilization, seen through a haze of legend, is that which is depicted in Homer. There is much uncertainty concerning the Mycenaeans. Did they owe their civilization to being conquered by the ... --This text refers to an alternate Paperback edition.

前言/序言

好的，这里为您提供一份关于一本名为《西方哲学史》的图书的详细简介，该简介完全不涉及您提到的具体那本英文原版平装书的内容，而是以一种独立、深入且富有学术性的方式来描述一部涵盖西方哲学宏大历史的著作。 --- 书籍简介：西方思想的恢弘史诗——西方哲学史（一部全新的考察） 导言：思想的边界与回响 人类对自身存在、知识的本质、以及宇宙秩序的探求，是文明演进中最深刻的驱动力。西方哲学，作为理性思辨的传统，自古希腊的城邦兴起到现代的数字时代，构成了一部波澜壮阔的思想史。本书并非对既有经典的简单罗列，而是一次雄心勃勃的尝试，旨在重塑我们对西方哲学演进路径的理解，深入剖析那些塑造了西方文明核心价值的根本性论辩与范式转换。 本书将带领读者穿越时空，从米利都的自然哲学家们对“本源”（Arche）的首次追问开始，抵达后现代主义对宏大叙事的解构浪潮。它聚焦于哲学思想在特定历史、社会和科学背景下的生成与互动，力求揭示那些看似抽象的形而上学、认识论和社会政治哲学，如何与人类的日常生活、艺术创造乃至技术发展紧密交织。 第一部分：奠基与黄金时代——从自然到伦理的觉醒（公元前 6 世纪 – 公元 3 世纪） 本卷聚焦于西方哲学的“创世纪”。我们首先考察古希腊前苏格拉底时期的自然哲学家的突破性思维，他们如何从神话转向对物质世界构成和变化的理性描述。毕达哥拉斯学派对数学的发现如何预示了理性的至高无上性；巴门尼德与赫拉克利特关于“存在”与“变化”的辩证冲突，确立了形而上学的基本张力。 随后，叙事转向雅典城邦的黄金时代。苏格拉底的“认识你自己”开启了伦理学的转向，他通过辩证法（Elenchus）对传统价值的质疑，为整个西方伦理思想奠定了不可逾越的基础。柏拉图的“理念论”不仅是关于实在的理论，更是一种关于知识、政治、美与善的完整图景。他构建的“洞穴寓言”至今仍是理解人与知识之间关系的经典隐喻。 亚里士多德，作为柏拉图最杰出的学生，以其更为系统、经验主义的风格，构建了逻辑学、形而上学、物理学、伦理学和政治学的宏大体系。他的“四因说”和“潜能与实现”的概念，为后世的科学与形而上学提供了工具箱。本部分还深入探讨了希腊化时期的哲学流派，如斯多葛主义（强调德性与自然法则）、伊壁鸠鲁主义（追求宁静的快乐）和怀疑主义（对确定性的质疑），展示了哲学如何应对城邦解体后个体对意义的追寻。 第二部分：信仰与理性交织——中世纪的哲学整合（公元 3 世纪 – 15 世纪） 当罗马帝国衰落，基督教成为西方世界的主导力量时，哲学并未消亡，而是进入了一个与神学深度融合的阶段。本部分细致梳理了教父哲学，特别是奥古斯丁如何将柏拉图主义（特别是新柏拉图主义）融入基督教神学框架，探讨了自由意志、罪恶和时间本质等深刻问题。 中世纪的哲学核心在于“信仰与理性”的关系调和。我们将考察经院哲学的兴起，特别是安塞姆关于上帝存在的本体论证明。随后，全书的焦点将转向托马斯·阿奎那。他集大成地将亚里士多德的哲学体系“基督教化”，构建了一个逻辑严密、结构宏大的经院哲学体系。阿奎那的“五路论”不仅是对上帝存在的证明，更是对整个宇宙等级秩序的精妙阐释。本部分还将涵盖奥卡姆的“如无必要，勿增实体”原则，探讨其对后世经验主义和名义主义的深远影响。 第三部分：革命的黎明——近代哲学的兴起与认识论的转向（17 世纪 – 18 世纪） 文艺复兴和科学革命彻底打破了中世纪的世界观。笛卡尔的“我思故我在”标志着哲学的焦点从“世界是什么”转向“我如何认识世界”，开启了近代认识论的时代。 我们将详细分析大陆理性主义的鼎盛时期：斯宾诺莎的泛神论体系和莱布尼茨的单子论，他们试图用纯粹的理性构建一个包罗万象的实在结构。与之相对，英国经验主义者如洛克、贝克莱和休谟，则坚持所有知识来源于感官经验。休谟对因果律和自我同一性的彻底怀疑，将哲学推向了危机。 最终，康德横空出世，他以“哥白尼式的革命”调和了理性主义与经验主义的对立。康德对人类认识能力的先验限制的考察，以及对道德律令的建构，重塑了形而上学和伦理学的图景。本部分也将涵盖启蒙运动中的政治哲学，如霍布斯、洛克和卢梭关于社会契约和自然权利的辩论，这些思想直接点燃了现代社会的革命火焰。 第四部分：宏大体系的黄昏与多元化的爆炸（19 世纪 – 20 世纪） 19 世纪是哲学体系的“巨人时代”。黑格尔的绝对精神辩证法，试图将历史、逻辑和实在统一在一个不断自我展开的动态体系之中，达到了古典哲学的顶峰。 然而，随后的哲学家们开始系统性地瓦解黑格尔的宏大叙事。叔本华以意志为本体，开创了深刻的悲观主义。克尔凯郭尔将关注点重新拉回个体存在的焦虑与抉择，成为存在主义的先驱。马克思则将辩证法转向物质生产和社会结构，哲学开始深刻干预社会实践。尼采宣告“上帝已死”，对西方传统道德和形而上学价值进行了彻底的“重估”，对人类意志力的颂扬成为一股强大的反潮流力量。 20 世纪的哲学呈现出惊人的多元化和专业化。分析哲学在英国和奥地利兴起，专注于语言的逻辑分析，试图通过精确的逻辑工具解决或消解传统哲学问题（如弗雷格、罗素、维特根斯坦早期）。与此同时，欧陆哲学则延续了现象学（胡塞尔）和存在主义（海德格尔、萨特）的路线，深入探讨“存在”、“在世”和“人道”的经验本质。 本书的收尾部分将探讨二战后哲学思潮的分化：从结构主义、后结构主义（福柯对知识权力关系的解构）到当代心灵哲学、科学哲学和伦理学的新发展，展示了哲学如何持续地适应和批判一个日益复杂的现代世界。 结论：永恒的追问 本书旨在展示，西方哲学史并非一条单向的线性进步，而是由一系列深刻的对话、激烈的冲突和范式断裂所构成的复杂织锦。理解这些思想的来龙去脉，不仅是回顾历史，更是装备我们批判性思维的工具，以便我们能更好地面对当下和未来的挑战。它是一部关于人类理性如何探索自身局限与无限可能性的永恒史诗。

评分☆☆☆☆☆

拿到这本书，我脑海中构想的，是一场关于人类思想史的宏伟画卷。我希望这本《西方哲学史》能够超越简单的年代顺序和概念堆砌，而是深入挖掘哲学思想的内在联系和发展动力。我希望它能展现出不同哲学流派之间的对话、碰撞与演进，例如，如何从古希腊的理性主义，逐渐过渡到中世纪的神学思辨，再到近代经验主义和理性主义的争鸣，以及后来的存在主义、现象学等等。我更希望作者能够赋予这些哲学思想以生命力，让那些伟大的思想家不仅仅是纸上的名字，而是有血有肉、有思想、有情怀的个体。我希望通过阅读这本书，我能够更深刻地理解西方文明的根基，更清晰地认识到哲学在塑造人类社会、文化和价值观方面的不可替代的作用。我渴望的是一次深刻的思想启迪，让我能够以更广阔的视野和更批判性的思维去审视世界。

评分☆☆☆☆☆

在我看来，一本优秀的哲学史著作，不应该仅仅是历史的记录，更应该是一场跨越时空的对话。我希望这本书能让我感受到，那些古老的哲学思想并非尘封的遗迹，而是依然鲜活地影响着我们今天的思考。我期待作者能够巧妙地引导读者，将那些抽象的哲学概念与当代的社会现象、科学发展，甚至是个人情感联系起来。例如，亚里士多德的逻辑学，在今天的人工智能领域依然有其深远的意义；笛卡尔的“我思故我在”，仍然是关于自我认知的永恒追问。我希望这本书能够让我产生一种“原来如此”的顿悟感，感受到哲学智慧的生命力，并激发我进一步探索和思考的欲望。我希望它能成为我智识旅程中一位慷慨的启蒙者，用清晰的脉络和深刻的洞见，引领我走入西方哲学博大精深的殿堂。

评分☆☆☆☆☆

这本书的装帧设计给我留下了深刻的第一印象，朴素而典雅的平装版本，拿在手里恰到好处的重量，似乎都在低语着一种内敛而深刻的智慧。我迫不及待地翻开书页，指尖滑过那些熟悉的英文字母，想象着其中蕴含的丰富内容。我期待它能不仅仅是罗列哲学家的名字和他们的主要观点，更希望它能捕捉到每位哲学家思想产生的时代背景，以及这些思想如何如同涟漪般在历史的长河中扩散，最终影响了后世的思维方式。我希望作者能够像一位经验丰富的向导，带领我穿越古希腊的 Agora，在宋代的欧洲，感受中世纪的辩论，再到启蒙运动的理性之光。我希望书中能用生动的语言，将那些抽象的哲学概念具象化，比如，对于柏拉图的“理念论”，我希望它能提供一些贴切的类比，让我能够更容易地理解其精髓，而不是仅仅停留在文字的表面。这本书，我希望能成为我连接过去与现在、理解人类思想演变过程的桥梁。

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拿到这本书的时候，我其实是怀着一种既期待又有些忐忑的心情。期待是因为“西方哲学史”这个名字本身就自带一种厚重感和知识的光环，它承诺着一次穿越时空的智力冒险，去探寻那些塑造了我们现代思想的伟大灵魂。然而，忐忑也随之而来，毕竟哲学这东西，对于我这样的普通读者来说，总带着些晦涩和遥不可及的印象。我担心它会是一本充满术语堆砌、晦深难懂的学术巨著，读起来会像啃一块坚硬的石头，需要极大的毅力和专注力。我希望它能以一种相对易懂的方式，引领我进入这个庞大而迷人的思想世界，让我能够循序渐进地理解那些跨越千年的智慧火花，而不是被一堆陌生的概念和复杂的论证所淹没。我特别希望这本书能提供一些历史背景的铺垫，让我明白这些哲学思想是在怎样的社会、文化和政治环境下诞生的，它们又是如何相互影响、不断演进的。我想要的是一场引人入胜的智识之旅，而不是一场令人望而生畏的学术考试。

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我一直对哲学抱有浓厚的兴趣，总觉得它是一扇通往更深层次理解世界的大门。然而，市面上的一些哲学入门读物，往往过于简化，丢失了原有的深度和 nuanced。我希望这本《西方哲学史》能够填补这一空白，它既要有学术上的严谨性，又不能让普通读者望而却步。我期待它能以一种引人入胜的叙事方式，将那些伟大的思想家和他们的思想有机地串联起来，形成一个连贯而有逻辑的知识体系。我想知道，苏格拉底的诘问是如何开启理性思考的？康德的“哥白尼革命”是如何颠覆我们对认识的理解？尼采的存在主义又带来了怎样的挑战？我渴望的是一次深入的、全面的哲学探索，能够帮助我构建起对西方思想发展脉络的清晰认知，并从中汲取智慧，反思我自身的生活和处世之道。

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在哲学产生以前，人们通过宗教信仰和神话，以形象化的形式表达自己的世界观。哲学的诞生意味着人们开始通过抽象的思维，用概念的形式表达自己的世界观。

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很轻很漂亮，很喜欢喜欢看

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晚期中世纪哲学

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战场原黑仪，八九寺真宵。

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德国古典哲学

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书品非常好，促销时购入，收藏。

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作者简介

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内容简介

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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。