柏拉圖著作集 2 （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。  　此套英文版《柏拉圖著作集》是為適應(yīng)中國(guó)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(jià)值。百余年來(lái)，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(jià)值。此英譯本在中國(guó)國(guó)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(duì)照，這對(duì)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二卷。

作者簡(jiǎn)介

本杰明·喬伊特（Benjamin Jowett，1817—1893），牛津大學(xué)教授，19世紀(jì)英國(guó)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(lái)，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(jià)值。

書籍目錄

GorgiasSymposiumEuthpyhroApologyCritoPhaedoAppendixLesser HippiesAlcibiades IMenexenus

章節(jié)摘錄

The idealizing of suffering is one of the conceptions which have exercised the greatest influence on mankind. Into the theological import of this, or into the consideration of the errors to which the idea may have given rise, we need not now enter. All will agree that the ideal of the Divine Sufferer, whose words the world would not receive, the man of sorrows of whom the Hebrew prophets spoke, has sunk deep into the heart of the human race. It is a similar picture of suffering goodness which Plato desires to portray, not without an allusion to the fate of his master Socrates. He is convinced that, somehow or other, such a one must be happy in life or after death. In the Republic, he endeavours to show that his happiness would be assured here in a well-ordered state. But in the actual condition of human things the wise and good are weak and miserable; such a one is like a man fallen among wild beasts, exposed to every sort of wrong and obloquy.  Plato, like other philosophers, is thus led on to the conclusion, that if 'the ways of God' to man are to be 'justified', the hopes of another life must be included. If the question could have been put to him, whether a man dying in torments was happy still, even if, as he suggests in the Apology, 'death be only a long sleep', we can hardly tell what would have been his answer. There have been a few, who, quite independently of rewards and punishments or of posthumous reputation, or any other influence of public opinion, have been willing to sacrifice their lives fbr the good of others. It is difficult to say how far in such cases an unconscious hope of a future life, or a general faith in the victory of good in the world, may have supported the sufferers. But this extreme idealism is not in accordance with the spirit of Plato. He supposes a day of retribution, in which the good are to be rewarded and the wicked punished（522e）. Though, as he says in the Phaedo, no man of sense will maintain that the details of the stories about another world are true, he will insist that something of the kind is true, and will frame his life with a view to this unknown future. Even in the Republic he introduces a future life as an afterthought, when the superior happiness of the just has been established on what is thought to be an immutable foundation.

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