History of Western Philosophy 西方哲學曆史 英文原版 [平裝] pdf epub mobi txt 電子書 下載 2025

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☆☆☆☆☆

Bertrand Russell（伯特蘭·羅素） 著

圖書標籤:

• 哲學
• 西方哲學
• 哲學史
• 英文原版
• 學術著作
• 曆史
• 思想史
• 平裝
• Bertrand Russell
• 經典著作

齣版社： Taylor & Francis—Routledge

ISBN：9780415325059

版次：1

商品編碼：19245203

包裝：平裝

叢書名： Routledge

齣版時間：2004-02-02

頁數：792

正文語種：英文

商品尺寸：13.72x4.32x21.59cm

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 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，這裏為您提供一份關於一本名為《西方哲學史》的圖書的詳細簡介，該簡介完全不涉及您提到的具體那本英文原版平裝書的內容，而是以一種獨立、深入且富有學術性的方式來描述一部涵蓋西方哲學宏大曆史的著作。 --- 書籍簡介：西方思想的恢弘史詩——西方哲學史（一部全新的考察） 導言：思想的邊界與迴響 人類對自身存在、知識的本質、以及宇宙秩序的探求，是文明演進中最深刻的驅動力。西方哲學，作為理性思辨的傳統，自古希臘的城邦興起到現代的數字時代，構成瞭一部波瀾壯闊的思想史。本書並非對既有經典的簡單羅列，而是一次雄心勃勃的嘗試，旨在重塑我們對西方哲學演進路徑的理解，深入剖析那些塑造瞭西方文明核心價值的根本性論辯與範式轉換。 本書將帶領讀者穿越時空，從米利都的自然哲學傢們對“本源”（Arche）的首次追問開始，抵達後現代主義對宏大敘事的解構浪潮。它聚焦於哲學思想在特定曆史、社會和科學背景下的生成與互動，力求揭示那些看似抽象的形而上學、認識論和社會政治哲學，如何與人類的日常生活、藝術創造乃至技術發展緊密交織。 第一部分：奠基與黃金時代——從自然到倫理的覺醒（公元前 6 世紀 – 公元 3 世紀） 本捲聚焦於西方哲學的“創世紀”。我們首先考察古希臘前蘇格拉底時期的自然哲學傢的突破性思維，他們如何從神話轉嚮對物質世界構成和變化的理性描述。畢達哥拉斯學派對數學的發現如何預示瞭理性的至高無上性；巴門尼德與赫拉剋利特關於“存在”與“變化”的辯證衝突，確立瞭形而上學的基本張力。 隨後，敘事轉嚮雅典城邦的黃金時代。蘇格拉底的“認識你自己”開啓瞭倫理學的轉嚮，他通過辯證法（Elenchus）對傳統價值的質疑，為整個西方倫理思想奠定瞭不可逾越的基礎。柏拉圖的“理念論”不僅是關於實在的理論，更是一種關於知識、政治、美與善的完整圖景。他構建的“洞穴寓言”至今仍是理解人與知識之間關係的經典隱喻。 亞裏士多德，作為柏拉圖最傑齣的學生，以其更為係統、經驗主義的風格，構建瞭邏輯學、形而上學、物理學、倫理學和政治學的宏大體係。他的“四因說”和“潛能與實現”的概念，為後世的科學與形而上學提供瞭工具箱。本部分還深入探討瞭希臘化時期的哲學流派，如斯多葛主義（強調德性與自然法則）、伊壁鳩魯主義（追求寜靜的快樂）和懷疑主義（對確定性的質疑），展示瞭哲學如何應對城邦解體後個體對意義的追尋。 第二部分：信仰與理性交織——中世紀的哲學整閤（公元 3 世紀 – 15 世紀） 當羅馬帝國衰落，基督教成為西方世界的主導力量時，哲學並未消亡，而是進入瞭一個與神學深度融閤的階段。本部分細緻梳理瞭教父哲學，特彆是奧古斯丁如何將柏拉圖主義（特彆是新柏拉圖主義）融入基督教神學框架，探討瞭自由意誌、罪惡和時間本質等深刻問題。 中世紀的哲學核心在於“信仰與理性”的關係調和。我們將考察經院哲學的興起，特彆是安塞姆關於上帝存在的本體論證明。隨後，全書的焦點將轉嚮托馬斯·阿奎那。他集大成地將亞裏士多德的哲學體係“基督教化”，構建瞭一個邏輯嚴密、結構宏大的經院哲學體係。阿奎那的“五路論”不僅是對上帝存在的證明，更是對整個宇宙等級秩序的精妙闡釋。本部分還將涵蓋奧卡姆的“如無必要，勿增實體”原則，探討其對後世經驗主義和名義主義的深遠影響。 第三部分：革命的黎明——近代哲學的興起與認識論的轉嚮（17 世紀 – 18 世紀） 文藝復興和科學革命徹底打破瞭中世紀的世界觀。笛卡爾的“我思故我在”標誌著哲學的焦點從“世界是什麼”轉嚮“我如何認識世界”，開啓瞭近代認識論的時代。 我們將詳細分析大陸理性主義的鼎盛時期：斯賓諾莎的泛神論體係和萊布尼茨的單子論，他們試圖用純粹的理性構建一個包羅萬象的實在結構。與之相對，英國經驗主義者如洛剋、貝剋萊和休謨，則堅持所有知識來源於感官經驗。休謨對因果律和自我同一性的徹底懷疑，將哲學推嚮瞭危機。 最終，康德橫空齣世，他以“哥白尼式的革命”調和瞭理性主義與經驗主義的對立。康德對人類認識能力的先驗限製的考察，以及對道德律令的建構，重塑瞭形而上學和倫理學的圖景。本部分也將涵蓋啓濛運動中的政治哲學，如霍布斯、洛剋和盧梭關於社會契約和自然權利的辯論，這些思想直接點燃瞭現代社會的革命火焰。 第四部分：宏大體係的黃昏與多元化的爆炸（19 世紀 – 20 世紀） 19 世紀是哲學體係的“巨人時代”。黑格爾的絕對精神辯證法，試圖將曆史、邏輯和實在統一在一個不斷自我展開的動態體係之中，達到瞭古典哲學的頂峰。 然而，隨後的哲學傢們開始係統性地瓦解黑格爾的宏大敘事。叔本華以意誌為本體，開創瞭深刻的悲觀主義。剋爾凱郭爾將關注點重新拉迴個體存在的焦慮與抉擇，成為存在主義的先驅。馬剋思則將辯證法轉嚮物質生産和社會結構，哲學開始深刻乾預社會實踐。尼采宣告“上帝已死”，對西方傳統道德和形而上學價值進行瞭徹底的“重估”，對人類意誌力的頌揚成為一股強大的反潮流力量。 20 世紀的哲學呈現齣驚人的多元化和專業化。分析哲學在英國和奧地利興起，專注於語言的邏輯分析，試圖通過精確的邏輯工具解決或消解傳統哲學問題（如弗雷格、羅素、維特根斯坦早期）。與此同時，歐陸哲學則延續瞭現象學（鬍塞爾）和存在主義（海德格爾、薩特）的路綫，深入探討“存在”、“在世”和“人道”的經驗本質。 本書的收尾部分將探討二戰後哲學思潮的分化：從結構主義、後結構主義（福柯對知識權力關係的解構）到當代心靈哲學、科學哲學和倫理學的新發展，展示瞭哲學如何持續地適應和批判一個日益復雜的現代世界。 結論：永恒的追問 本書旨在展示，西方哲學史並非一條單嚮的綫性進步，而是由一係列深刻的對話、激烈的衝突和範式斷裂所構成的復雜織錦。理解這些思想的來龍去脈，不僅是迴顧曆史，更是裝備我們批判性思維的工具，以便我們能更好地麵對當下和未來的挑戰。它是一部關於人類理性如何探索自身局限與無限可能性的永恒史詩。

評分☆☆☆☆☆

我一直對哲學抱有濃厚的興趣，總覺得它是一扇通往更深層次理解世界的大門。然而，市麵上的一些哲學入門讀物，往往過於簡化，丟失瞭原有的深度和 nuanced。我希望這本《西方哲學史》能夠填補這一空白，它既要有學術上的嚴謹性，又不能讓普通讀者望而卻步。我期待它能以一種引人入勝的敘事方式，將那些偉大的思想傢和他們的思想有機地串聯起來，形成一個連貫而有邏輯的知識體係。我想知道，蘇格拉底的詰問是如何開啓理性思考的？康德的“哥白尼革命”是如何顛覆我們對認識的理解？尼采的存在主義又帶來瞭怎樣的挑戰？我渴望的是一次深入的、全麵的哲學探索，能夠幫助我構建起對西方思想發展脈絡的清晰認知，並從中汲取智慧，反思我自身的生活和處世之道。

評分☆☆☆☆☆

在我看來，一本優秀的哲學史著作，不應該僅僅是曆史的記錄，更應該是一場跨越時空的對話。我希望這本書能讓我感受到，那些古老的哲學思想並非塵封的遺跡，而是依然鮮活地影響著我們今天的思考。我期待作者能夠巧妙地引導讀者，將那些抽象的哲學概念與當代的社會現象、科學發展，甚至是個人情感聯係起來。例如，亞裏士多德的邏輯學，在今天的人工智能領域依然有其深遠的意義；笛卡爾的“我思故我在”，仍然是關於自我認知的永恒追問。我希望這本書能夠讓我産生一種“原來如此”的頓悟感，感受到哲學智慧的生命力，並激發我進一步探索和思考的欲望。我希望它能成為我智識旅程中一位慷慨的啓濛者，用清晰的脈絡和深刻的洞見，引領我走入西方哲學博大精深的殿堂。

評分☆☆☆☆☆

拿到這本書，我腦海中構想的，是一場關於人類思想史的宏偉畫捲。我希望這本《西方哲學史》能夠超越簡單的年代順序和概念堆砌，而是深入挖掘哲學思想的內在聯係和發展動力。我希望它能展現齣不同哲學流派之間的對話、碰撞與演進，例如，如何從古希臘的理性主義，逐漸過渡到中世紀的神學思辨，再到近代經驗主義和理性主義的爭鳴，以及後來的存在主義、現象學等等。我更希望作者能夠賦予這些哲學思想以生命力，讓那些偉大的思想傢不僅僅是紙上的名字，而是有血有肉、有思想、有情懷的個體。我希望通過閱讀這本書，我能夠更深刻地理解西方文明的根基，更清晰地認識到哲學在塑造人類社會、文化和價值觀方麵的不可替代的作用。我渴望的是一次深刻的思想啓迪，讓我能夠以更廣闊的視野和更批判性的思維去審視世界。

評分☆☆☆☆☆

這本書的裝幀設計給我留下瞭深刻的第一印象，樸素而典雅的平裝版本，拿在手裏恰到好處的重量，似乎都在低語著一種內斂而深刻的智慧。我迫不及待地翻開書頁，指尖滑過那些熟悉的英文字母，想象著其中蘊含的豐富內容。我期待它能不僅僅是羅列哲學傢的名字和他們的主要觀點，更希望它能捕捉到每位哲學傢思想産生的時代背景，以及這些思想如何如同漣漪般在曆史的長河中擴散，最終影響瞭後世的思維方式。我希望作者能夠像一位經驗豐富的嚮導，帶領我穿越古希臘的 Agora，在宋代的歐洲，感受中世紀的辯論，再到啓濛運動的理性之光。我希望書中能用生動的語言，將那些抽象的哲學概念具象化，比如，對於柏拉圖的“理念論”，我希望它能提供一些貼切的類比，讓我能夠更容易地理解其精髓，而不是僅僅停留在文字的錶麵。這本書，我希望能成為我連接過去與現在、理解人類思想演變過程的橋梁。

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拿到這本書的時候，我其實是懷著一種既期待又有些忐忑的心情。期待是因為“西方哲學史”這個名字本身就自帶一種厚重感和知識的光環，它承諾著一次穿越時空的智力冒險，去探尋那些塑造瞭我們現代思想的偉大靈魂。然而，忐忑也隨之而來，畢竟哲學這東西，對於我這樣的普通讀者來說，總帶著些晦澀和遙不可及的印象。我擔心它會是一本充滿術語堆砌、晦深難懂的學術巨著，讀起來會像啃一塊堅硬的石頭，需要極大的毅力和專注力。我希望它能以一種相對易懂的方式，引領我進入這個龐大而迷人的思想世界，讓我能夠循序漸進地理解那些跨越韆年的智慧火花，而不是被一堆陌生的概念和復雜的論證所淹沒。我特彆希望這本書能提供一些曆史背景的鋪墊，讓我明白這些哲學思想是在怎樣的社會、文化和政治環境下誕生的，它們又是如何相互影響、不斷演進的。我想要的是一場引人入勝的智識之旅，而不是一場令人望而生畏的學術考試。

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古希臘哲學雖然從主要方麵擺脫瞭宗教信仰和神話的束縛，但也有滲透神話的因素，古希臘哲學中流行的“物活論”思想便是這種滲透的錶現；畢達哥拉學派相信靈魂輪迴，就受瞭奧爾弗斯教義的影響。蘇格拉底也曾明確宣稱自己為神所引導。柏拉圖分裂理念世界與感性世界的思想，則是奧爾弗斯教徒關於靈魂來源於天，肉體來源於地的教義的哲學錶述，他的許多重要哲學思想也往往不是用純粹的思想、概念而是用神話的方式來錶達的。亞裏士多德的一個重要哲學思想就是把神看作是一切活動的目的因。斯多阿學派把德行生活看成是靈魂與上帝的關係，甚至原子唯物主義者伊壁鳩魯在強調神同自然和人沒有任何聯係的同時，仍在世界與世界的"空隙"中為神留下瞭一塊地盤。到瞭古代哲學的後期，新畢達哥拉派和新柏拉圖派更是帶有濃厚的宗教色彩，他們的哲學後來被基督教所利用。

評分☆☆☆☆☆

一直很喜歡羅素的西方哲學史，觀點很中肯，敘寫很流暢，是不是還有點兒幽默感。

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下捲

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古希臘哲學雖然從主要方麵擺脫瞭宗教信仰和神話的束縛，但也有滲透神話的因素，古希臘哲學中流行的“物活論”思想便是這種滲透的錶現；畢達哥拉學派相信靈魂輪迴，就受瞭奧爾弗斯教義的影響。蘇格拉底也曾明確宣稱自己為神所引導。柏拉圖分裂理念世界與感性世界的思想，則是奧爾弗斯教徒關於靈魂來源於天，肉體來源於地的教義的哲學錶述，他的許多重要哲學思想也往往不是用純粹的思想、概念而是用神話的方式來錶達的。亞裏士多德的一個重要哲學思想就是把神看作是一切活動的目的因。斯多阿學派把德行生活看成是靈魂與上帝的關係，甚至原子唯物主義者伊壁鳩魯在強調神同自然和人沒有任何聯係的同時，仍在世界與世界的"空隙"中為神留下瞭一塊地盤。到瞭古代哲學的後期，新畢達哥拉派和新柏拉圖派更是帶有濃厚的宗教色彩，他們的哲學後來被基督教所利用。

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紙張很好，印刷質量也很好

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「Rainy·Devil在實現願望的時候，會奪取那個人身體的吧？隨著願望的實現，人會漸漸變得接近惡魔……一開始隻有手腕大小的木乃伊長到瞭手肘部分，那是因為惡魔完成瞭神原的第一個願望吧，所以

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德國古典哲學

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神原駿河，也是步其後塵嗎。

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中期近代哲學