人類理解論（上、下）

內(nèi)容概要

《人類理解論(上下中文導(dǎo)讀插圖版)》向讀者詳細(xì)和系統(tǒng)地論述了人類的理解活動(dòng)(即理智和心智活動(dòng))，闡釋了我們?yōu)楹慰梢灾鸩将@得我們能夠獲得的知識(shí)，并以此形成我們的信仰；以及為何我們不可避免地對(duì)知識(shí)的認(rèn)知是有限度的；以及為何我們的知識(shí)是可以增進(jìn)的(盡管我們對(duì)知識(shí)的認(rèn)知有限度)。作者約翰·洛克與大衛(wèi)·休謨、喬治·貝克萊三人被列為英國(guó)經(jīng)驗(yàn)主義的代表人物。

作者簡(jiǎn)介

約翰，洛克（John
Locke,1632-1704):英國(guó)著名的哲學(xué)家、思想家、教育家。他是世界哲學(xué)史上經(jīng)驗(yàn)主義的創(chuàng)始人，全面闡述憲改民主思想的第一人，他的思想深刻地影響了美國(guó)的開(kāi)國(guó)元?jiǎng)准胺▏?guó)啟蒙運(yùn)動(dòng)中的許多主要哲學(xué)家。1632年洛克出生于英國(guó)靈頓。他就讀于牛津大學(xué)，1656年獲得學(xué)士學(xué)位，1658年獲碩士學(xué)位。青年時(shí)期的洛克就對(duì)科學(xué)產(chǎn)生了十分濃厚的興趣，36歲被選入英國(guó)皇家學(xué)會(huì)。他與著名的化學(xué)家羅伯特，波意耳過(guò)從甚密，晚年叉同艾薩克·牛頓結(jié)成好友。他還對(duì)醫(yī)學(xué)感興趣，得過(guò)醫(yī)學(xué)學(xué)士學(xué)位。他于1704年溘然長(zhǎng)逝，晚年的洛克大部分精力都投注在家庭教育的研究和著述上。約翰·洛克被譽(yù)為“培蕎紳士和淑女的教育家”，他的教育理念對(duì)后世影晌深遠(yuǎn)，已成為當(dāng)代家庭教有的主流和標(biāo)尺。

書(shū)籍目錄

Chronology
The Epistle Dedicatory
The Epistle to the Reader
BOOK I: Of Innate Notions
Chapter
I　Introduction
II　No Innate Principles in the Mind
III　No Innate Practical Principles
IV　Other Considerations concerning Innate Principles, both
Speculative and Practical
BOOK II: Of Ideas
Chapter
I　Of Ideas in General, and their Original
II　Of Simple Ideas
III　Of Ideas of One Sense
IV　Of Solidity
V　Of Simple Ideas of Divers Senses
VI　Of Simple Ideas of Reflection
VII　Of Simple Ideas of both Sensation and Reflection
VIII　Some further Considerations concerning our Simple Ideas
IX　Of Perception
X　Of Retention
XI　Of Discerning, and other Operations of the Mind
XII　Of Complex Ideas
XIII　Of Simple Modes; and first, of the Simple Modes of Space
XIV　Of Duration, and its Simple Modes
XV　Of Duration and Expansion, considered together
XVI　Of Number
XVII　Of Infinity
XVIII　Of other Simple Modes
XIX　Of the Modes of Thinking
XX　Of Modes of Pleasure and Pain
XXI　Of Power
XXII　Of Mixed Modes
XXIII　Of our Complex Ideas of Substances
XXIV　Of Collective Ideas of Substances
XXV　Of Relation
XXVI　Of Cause and Effect, and other Relations
XXVII　Of Identity and Diversity
XXVIII　Of Other Relations
XXIX　Of Clear and Obscure, Distinct and Confused Ideas
XXX　Of Real and Fantastical Ideas
XXXI　Of Adequate and Inadequate Ideas
XXXII　Of True and False Ideas
XXXIII　Of the Association of Ideas

章節(jié)摘錄

版權(quán)頁(yè)：   24. How such principles come to be held. This will appear vertlikely, and almost unavoidable to come to pass, if we consider thenature of mankind, and the constitution of human affairs; whereirmost men cannot live, without employing their time in the daily labours oftheir callings; nor be at quiet in their minds, without some foundation orprinciple to rest their thoughts on. There is scarcely anyone so floatingand superficial in his understanding, who hath not some reverencedpropositions, which are to him the principles on which he bottomshis reasonings; and by which he judgeth of truth and falsehood, rightand wrong; which some, wanting skill and leisure, and others theinclination, and some being taught, that they ought not, to examine;there are few to be found, who are not exposed by their ignorance,laziness, education, or precipitancy, to take them upon trust. 25. Further explained. This is evidently the case of all childrenand young folk; and custom, a greater power than nature, seldomfailing to make them worship for divine, what she hath inured themto bow their minds, and submit their understandings to, 'tis nowonder, that grown men, either perplexed in the necessary affairs oflife, or hot in the pursuit of pleasures, should not seriously sit downto examine their own tenets; especially when one of their principlesis, that principles ought not to be questioned. And had men leisure,parts, and will, who is there almost, that dare shake the foundationsof all his past thoughts and actions, and endure to bring uponhimself, the shame of having been a long time wholly in mistake anderror? Who is there, hardy enough to contend with the reproach,which is everywhere prepared for those, who dare venture to dissentfrom the received opinions of their country or party? And where isthe man to be found, that can patiently prepare himself to bear thename of whimsical, sceptical, or atheist, which he is sure to meetwith, who does in the least scruple any of the common opinions?And he will be much more afraid to question those principles, when heshall think them, as most men do, the standards set up by God in hismind, to be the rule and touchstone of all other opinions. And whatcan hinder him from thinking them sacred, when he finds them theearliest of all his own thoughts, and the most reverenced by others? 26. A worship of idols. 'Tis easy to imagine, how by these meansit comes to pass, than men worship the idols that have been setup in their minds; grow fond of the notions they have been longacquainted with there; and stamp the characters of divinity, uponabsurdities and errors, become zealous votaries to bulls and monkeys;and contend too, fight, and die in defence of their opinions. 'Dumsolos credit habendos esse Deos, quos ipse colit.' For since thereasoning faculties of the soul, which are almost constantly, thoughnot always warily nor wisely employed, would not know how tomove, for want of a foundation and footing, in most men, whothrough laziness or avocation, do not; or for want of time, or truehelps, or for other causes, cannot, penetrate into the principles ofknowledge, and trace truth to its fountain and original, 'tis naturalfor them, and almost unavoidable, to take up with some borrowedprinciples; which being reputed and presumed to be the evidentproofs of other things, are thought not to need any other proofthemselves.

編輯推薦

《人類理解論(中文導(dǎo)讀插圖版)(套裝共2冊(cè))》于1689年首次出版后反響巨大，好評(píng)如潮?！度祟惱斫庹?中文導(dǎo)讀插圖版)(套裝共2冊(cè))》至1704年洛克去世時(shí)共5次修訂，5次再版，其中1706年的版本是最終的版本。在1700年被譯成法語(yǔ)，1701年譯成拉丁文，在18世紀(jì)《人類理解論(中文導(dǎo)讀插圖版)(套裝共2冊(cè))》已經(jīng)有近24個(gè)版本之多。從那時(shí)起（尤其在19世紀(jì)）至今，《人類理解論(中文導(dǎo)讀插圖版)(套裝共2冊(cè))》先后有36個(gè)不同形式的英文版本出現(xiàn)。

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