柏拉图著作集4（英文本） [Translated into English with Analyses and Introductions by Benjamin Jowett] pdf epub mobi txt 电子书 下载 2025

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柏拉图（Plato） 著

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出版社： 广西师范大学出版社

ISBN：9787563376605

版次：1

商品编码：10378238

包装：平装

丛书名： 西方古典文丛

外文名称：Translated into English with Analyses and Introductions by Benjamin Jowett

开本：32开

出版时间：2008-10-01###

编辑推荐

此套《柏拉图著作集4（英文本）》是为适应中国读者阅读、研究柏拉图著作的需要而编辑出版的，共6卷。尽管柏拉图的著作，尤其是一些名篇，至20世纪出现了不少优秀译文，但一百余年前乔伊特这套完整的英译本仍然具有不可替代的地位和价值。百余年来，该译本经多次再版，广为传播，为柏拉图的研究和阐释作出了历史性的贡献，至今仍具有不可替代的文学魅力和学术价值。此英译本在中国国内的出版有着重要的学术意义，一方面可以澄清以往的中译本中那些含混不清的译法或者误译、漏译的地方，另一方面可以为读者提供不同的阐释，以供对照，这对于像柏拉图这样重要的哲学家而言是非常必要的。《柏拉图著作集4（英文本）》为该套文集之第4卷。

内容简介

收入本杰明·乔伊特所译的全部柏拉图作品，每篇附有乔伊特所作的导读和分析；另附其他人所译的《大希庇阿斯》、《第七封信》等，以及英文原版的柏拉图著作索引。

作者简介

本杰明·乔伊特（Benjamin Jowett，1817-1893），牛津大学教授，19世纪英国杰出的古典学学者，以翻译和研究古希腊哲学著作知名。乔伊特所译柏拉图著作英译本首次出版于1871年，收录柏拉图绝大部分作品，迄今为止是由同一人所译的篇幅最多、最完整的英译本。百余年来，该译本经多次再版，广为传播，为柏拉图著作的研究和阐释作出了历史性的贡献，至今仍具有独特的文学魅力和学术价值。

目录

Introducion
Phaedrus
Introducion
Cratylus
Introducion
Theaetetus
Introducion
Parmenides
Appendix
The Seventh Letter

精彩书摘

If we seek to go deeper， we can still only describe the outward nature of the clouds or darkness which were spread over the heavens during so many ages without relief or light. We may say that this， like several other long periods in the history of the human race， was destitute， or deprived of the moral qualities which are the root of literary excellence. It had no life or aspiration， no national or political force， no desire for consistency， no love of knowledge for its own sake. It did not attempt to pierce the mists which surrounded it. It did not propose to itself to go forward and scale the heights of knowledge， but to go backwards and seek at the beginning what can only be found towards the end. It was lost in doubt and ignorance. It rested upon tradition and authority. It had none of the higher play of fancy which creates poetry； and where there is no true poetry， neither can there be any good prose. It had no great characters， and therefore it had no great writers. It was incapable of distinguishing between words and things. It was so hopelessly below the ancient standard of classical Greek art and literature that it had no power of understanding or of valuing them. It is doubtful whether any Greek author was justly appreciated in antiquity except by his own contemporaries； and this neglect of the great authors of the past led to the disappearance of the larger part of them， while the Greek fathers were mostly preserved. There is no reason to suppose that， in the century before the taking of Constantinople， much more was in existence than the scholars of the Renaissance carried away with them to Italy. The character of Greek literature sank lower as time went on. It consisted more and more of compilations， of scholia， of extracts， of commentaries， forgeries， imitations. The commentator or interpreter had no conception of his author as a whole， and very little of the context of any passage which he was explaining. The least things were preferred by him to the greatest. The question of a reading， or a grammatical form， or an accent， or the uses of a word， took the place of the aim or subject of the book. He had no sense of the beauties of an author， and very little light is thrown by him on real difficulties. He interprets past ages by his own. The greatest classical writers are the least appreciated by him. This seems to be the reason why so many of them have perished， why the lyric poets have almost wholly disappeared； why， out of the eighty or ninety tragedies of Aeschylus and Sophocles， only seven of each had been preserved.

前言/序言

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对民主生活的“美好的多才多艺”抱有像伯里克利的那种热

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意味着存在着一种应予了解的客观的善( an objective

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书的内容本身没得说，但书品实在不敢恭维。

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书的内容本身没得说，但书品实在不敢恭维。

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质量很好，版本很好，留着将来写文章用，装点一下门面啊。

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借着618做活动买了一套。

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　　果然繁华，果然奢靡，果然绚烂。全雅典最美的、最有才的、最著名的人都在这里了，美酒、美言、美人，金光灿灿。苏格拉底终于听不下去了，质问难道对爱欲的赞誉可以如此虚假和奉谀么，可以不知道羞耻么？在这一刻，他决心另起炉灶，以一人之力，扭转乾坤了。也是在这一刻，他站在雅典的美和艺术最辉煌的顶端，以及雅典城邦之德性最败坏的深渊，开始了他的行程，用句最热门的话，开始了他“一个人的奥林匹克”。Steel把参与阿伽通晚宴的人们都称作“魂游”之人，一群灵魂迷失了理性的主宰，被埋葬在身体爱欲中的人。当灵魂失却了统帅的力量，沉沦于身体欲望的时刻，便如同游魂一般，不复为人了，而形同鬼魅，飘荡在世间。苏格拉底以一人之躯独赴游魂的盛宴，胆识也的确不同常人了。然而更加诡异之处在于，这群失却了灵魂爱欲的人，埋葬他们爱欲的恰恰是泛滥的身体爱欲，一群爱欲太盛的人反倒是缺乏爱欲的人，岂不怪哉？那么试图重新激发起他们的爱欲去拯救他们的苏格拉底，岂不是在玩着一场最危险的游戏：身体的爱欲能否顺利转化为灵魂的爱欲？或者说，孰知被激发出来的新的爱欲，不会重新叠加在身体爱欲之上？以火灭火这种奇招，也只有苏格拉底想得出来。

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意味着存在着一种应予了解的客观的善( an objective