柏拉圖著作集 1（英文本）

內(nèi)容概要

這套《柏拉圖著作集》收入本杰明·喬伊特所譯的全部柏拉圖作品，每篇附有喬伊特所作的導(dǎo)讀和分析；另附其他人所譯的《大希庇阿斯》、《第七封信》等，以及英文原版的柏拉圖著作索引。    本杰明·喬伊特(Benjamin Jowett，1817—1893)，牛津大學(xué)教授，19世紀(jì)英國杰出的古典學(xué)學(xué)者，以翻譯和研究古希臘哲學(xué)著作知名。喬伊特所譯柏拉圖著作英譯本首次出版于1871年，收錄柏拉圖絕大部分作品，迄今為止是由同一人所譯的篇幅最多、最完整的英譯本。百余年來，該譯本經(jīng)多次再版，廣為傳播，為柏拉圖著作的研究和闡釋作出了歷史性的貢獻(xiàn)，至今仍具有獨(dú)特的文學(xué)魅力和學(xué)術(shù)價值。 　　此套英文版《柏拉圖著作集》是為適應(yīng)中國讀者閱讀、研究柏拉圖著作的需要而編輯出版的，收錄了本杰明·喬伊特所譯的全部柏拉圖著作，以及喬伊特為每篇作品所撰寫的導(dǎo)讀性文字，共六卷。盡管柏拉圖的著作，尤其是一些名篇，至20世紀(jì)出現(xiàn)了不少優(yōu)秀譯文，但一百余年前喬伊特這套完整的英譯本仍然具有不可替代的地位和價值。百余年來，該譯本經(jīng)多次再版，廣為傳播，為柏拉圖的研究和闡釋作出了歷史性的貢獻(xiàn)，至今仍具有不可替代的文學(xué)魅力和學(xué)術(shù)價值。 此英譯本在中國國內(nèi)的出版有著重要的學(xué)術(shù)意義，一方面可以澄清以往的中譯本中那些含混不清的譯法或者誤譯、漏譯的地方，另一方面可以為讀者提供不同的闡釋，以供對照，這對于像柏拉圖這樣重要的哲學(xué)家而言是非常必要的。 本書為該套文集之第一卷。

作者簡介

　　本杰明·喬伊特（Benjamin Jowett，1817-1893），牛津大學(xué)教授，19世紀(jì)英國杰出的古典學(xué)學(xué)者，以翻譯和研究古希臘哲學(xué)著作知名。喬伊特所譯柏拉圖著作英譯本首次出版于1871年，收錄柏拉圖絕大部分作品，迄今為止是由同一人所譯的篇幅最多、最完整的英譯本。百余年來，該譯本經(jīng)多次再版，廣為傳播，為柏拉圖著作的研究和闡釋作出了歷史性的貢獻(xiàn)，至今仍具有獨(dú)特的文學(xué)魅力和學(xué)術(shù)價值。

書籍目錄

Introduction　CharmidesIntroduction　LysisIntroduction　LachesIntroduction  IonIntroduction  ProtagorasIntroduction  EuthydemusIntroduction  MenoIntroductionAppendix  IntroductionGreater HippiasIndex

章節(jié)摘錄

　　And now, after making all these concessions, which are really inadmissible, we are still as far as ever from ascertaining the nature of temperance, which Charmides has already discovered, and had therefore better rest in the knowledge that the more temperate he is the happier he will be, and not trouble himself with the speculations of Socrates.　In this Dialogue may be noted （1） The Greek ideal of beauty and goodness, the vision of the fair soul in the fair body, realised in the beautiful Charmides;（2） The true conception of medicine as a science of the whole as well as the parts, and of the mind as well as the body, which is playfully intimated in the story of the Thracian; （3） The tendency of the age to verbal distinctions, which here, as in the Protagoras and Cratylus, are ascribed to the ingenuity of Prodicus; and to interpretations or rather parodies of Homer or Hesiod, which are eminently characteristic of Plato and his contemporaries; （4） The germ of an ethical principle contained in the notion that temperance is doing ones own business, which in the Republic （such is the shifting character of the Platonic philosophy） is given as the definition, not of temperance, but of justice;（5） The impatience which is exhibited by Socrates of any definition of temperance in which an element of science or knowledge is not included; （6） The beginning of metaphysics and logic implied in the two questions: whether there can be a science of science, and whether the knowledge of what you know is the same as the knowledge of what you do not know; and also in the distinction between what you know and that you know, （a oioev and oioev） here too is the first conception of an absolute self-determined science （the claims of which, however, are disputed by Socrates, who asks cui bono？） as well as the first suggestion of the difficulty of the abstract and concrete, and one of the earliest anticipations of the relation of subject and object, and of the subjective element in knowledge　a　rich banquet of metaphysical questions in which we taste of many things. （7） And still the mind of Plato, having snatched for a moment at these shadows of the future, quickly rejects them: thus early has he reached the conclusion that there can be no science which is a　science of nothing （Parmen. 132 b）. （8） The conception of a science of good and evil also first occurs here, an anticipation of the Philebus and Republic as well as of moral philosophy in later ages.

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