soCI130099.1 西方社会思想史 于海 复旦大学社会学系
SOCⅠ130099.1 西方社会思想史 于 海 复旦大学社会学系
2.希腊化与罗马社会思想(1)
2. 希腊化与罗马社会思想(1)
本章重点 ■希腊化时代希腊精神发生了怎样的转变? 从纯理论兴趣向实践兴趣的转向 从政治生活向伦理生活的转向 ■从城邦时代向帝国时代的改变带来人性观 和社会观怎样的改变? 从城邦视野向世界主义的转变 从特定的公民观向普遍的众生平等观的转变
本章重点 ◼ 希腊化时代希腊精神发生了怎样的转变？ 从纯理论兴趣向实践兴趣的转向 从政治生活向伦理生活的转向 ◼ 从城邦时代向帝国时代的改变带来人性观 和社会观怎样的改变？ 从城邦视野向世界主义的转变 从特定的公民观向普遍的众生平等观的转变
Empire of Alexander the great BLACK SEA us332 ARIA E Empire of Alexander the SGEDROSIA States dependent on Ale oxander's campaigns O Urban centres founded by Alexander Alexandra()-Modern
Empire of Alexander the Great
Ethos of hellenic Time 世界的导师:亚历山大帝国使希腊文明遍及世界 希腊民族实现了自己的文明任务,希腊人变成 世界的导师 ■理论与实践的分离:希腊科学中有机融合在一起的 纯理论兴趣和实践兴趣在希腊化时代开始分道扬 镳,实践兴趣更形重要 ■伦理学转向:政治生活丧失了城邦时代的力量和光 荣,哲学转向为人生安顿和避难提供个人道德学 说,发生由古典希腊精神向晩期希腊的伦理学的 转折
Ethos of Hellenic Time ◼ 世界的导师: 亚历山大帝国使希腊文明遍及世界， 希腊民族实现了自己的文明任务，希腊人变成了 世界的导师； ◼ 理论与实践的分离: 希腊科学中有机融合在一起的 纯理论兴趣和实践兴趣在希腊化时代开始分道扬 镳，实践兴趣更形重要； ◼ 伦理学转向: 政治生活丧失了城邦时代的力量和光 荣，哲学转向为人生安顿和避难提供个人道德学 说，发生由古典希腊精神向晚期希腊的伦理学的 转折
Ethical transformation of greek Spirit: Stoicism and epitureer 希腊生活的理想世界分崩离析,民族的宗 教淹没在日常生活的习俗中,被剥夺了独 冮性的和破碎的政治生活不再唤起忠诚与 虔敬,孤立无助的心理随处弥漫,产生对 人生哲学和个人生活智慧的强烈渴求,处 世哲学成为哲学的基本的和核心的探求, 并试图对抗东方的宗教成为乱世中人的安 身立命的心智替代品
Ethical transformation of Greek Spirit: Stoicism and Epitureer 希腊生活的理想世界分崩离析，民族的宗 教淹没在日常生活的习俗中，被剥夺了独 立性的和破碎的政治生活不再唤起忠诚与 虔敬，孤立无助的心理随处弥漫，产生对 人生哲学和个人生活智慧的强烈渴求，处 世哲学成为哲学的基本的和核心的探求， 并试图对抗东方的宗教成为乱世中人的安 身立命的心智替代品
Epicurus: Pursuit of Pleasure Epicurus, the founder of the philosophy that bears his name, advocated the pursuit of pleasure. But in his definition of pleasure he intended something that had little in common with what we today so often identify as pleasure. In keeping with the traditions of Greek philosophy in early Hellenistic times, he understood pleasure as attaining freedom from the pains and hurts of life through the practice of virtuous living. However unlike Socrates, he did not feel that virtue was a good in itself. worthy of devotion because of its superior qualities. He never looked deeply into the question of virtue's great, even divine, qualities. Rather he recommended focusing on living a virtuous life because it was able to produce pleasure--freedom from pain. virtue was not the highest good. It was merely the means to the highest good, which was pleasure
Epicurus: Pursuit of Pleasure ◼ Epicurus, the founder of the philosophy that bears his name, advocated the pursuit of pleasure. But in his definition of pleasure he intended something that had little in common with what we today so often identify as pleasure. In keeping with the traditions of Greek philosophy in early Hellenistic times, he understood pleasure as attaining freedom from the pains and hurts of life through the practice of virtuous living. However, unlike Socrates, he did not feel that virtue was a good in itself, worthy of devotion because of its superior qualities. He never looked deeply into the question of virtue's great, even divine, qualities. Rather he recommended focusing on living a virtuous life because it was able to produce pleasure--freedom from pain. Virtue was not the highest good. It was merely the means to the highest good, which was pleasure
Features of stoicism a Unlike Epicureanism, which quickly froze into a fixed dogma, Stoicism developed, and became more complex, comprehensive, and plausible.It forms a system of interconnected doctrines confirming and supporting each other. Plato Aristotle, and Epicurus never managed as much and the stoics successors in the history of philosophy have produced nothing more comprehensive and systematic
Features of Stoicism ◼ Unlike Epicureanism, which quickly froze into a fixed dogma, Stoicism developed, and became more complex, comprehensive, and plausible. It forms a system of interconnected doctrines confirming and supporting each other. Plato, Aristotle, and Epicurus never managed as much; and the Stoics' successors in the history of philosophy have produced nothing more comprehensive and systematic
Stoa mmmM
Stoa
Zeno: Logos and Quietism a Zeno' s interest was primarily ethical--in the manner of Socrates whom he supposedly honored greatly in his teaching. He, like Socrates, was quite confident of the powers of disciplined human reason to secure both deep insight into the cosmos and happiness in a person s own life That confidence was clearly based on his belief in the supreme existence of Divine Reason(the Logos), the ultimate reality behind mere appearances. He taught that human mind could--and most certainly should--attach itself to this Logos in pure devotion He taught further that the only path to human happiness for a pers came through complete personal self-mastery, in particular of the mind over the body, and especially as the mind was led to contemplate the higher realities of the logos. Zeno taught his students to seek the ability to quiet the body's cravings so as to become totally focused on this devotional union with the logos this quieting of the body--and of the mind--furthermore was expected to be possible (importantly so)in the face of particularly difficult human circumstances This "quietism"ultimately became the hallmark of the stoic
Zeno: Logos and Quietism ◼ Zeno’s interest was primarily ethical--in the manner of Socrates, whom he supposedly honored greatly in his teaching. He, like Socrates, was quite confident of the powers of disciplined human reason to secure both deep insight into the cosmos and happiness in a person's own life. ◼ That confidence was clearly based on his belief in the supreme existence of Divine Reason (the Logos), the ultimate reality behind mere appearances. He taught that human mind could--and most certainly should--attach itself to this Logos in pure devotion. ◼ He taught further that the only path to human happiness for a person came through complete personal self-mastery, in particular of the mind over the body, and especially as the mind was led to contemplate the higher realities of the Logos. Zeno taught his students to seek the ability to quiet the body's cravings so as to become totally focused on this devotional union with the Logos. This quieting of the body--and of the mind--furthermore was expected to be possible (importantly so) in the face of particularly difficult human circumstances. ◼ This "quietism" ultimately became the hallmark of the Stoic