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May 16, 2010, 5:00 pm
What Is a Philosopher?
By Simon Critchley
There are as many definitions of philosophy as there are philosophers – perhaps there are even more. After three millennia(millennium的复数千年期) of philosophical activity and disagreement, it is unlikely that we’ll reach consensus, and I certainly don’t want to add more hot air to the volcanic cloud of unknowing(很好很强大的比喻). What I’d like to do in the opening column in this new venture — The Stone — is to kick things off(kick off 踢开,开始) by asking a slightly different question: what is a philosopher?
As Alfred North Whitehead said, philosophy is a series of footnotes to Plato. Let me risk adding a footnote by looking at Plato’s provocative(挑衅的,引起讨论的) definition of the philosopher that appears in the middle of his dialogue, “Theaetetus,” in a passage that some scholars consider a “digression(离题,枝节话).” But far from being a footnote to a digression, I think this moment in Plato tells us something hugely important about what a philosopher is and what philosophy does.
Socrates tells the story of Thales, who was by some accounts the first philosopher. He was looking so intently(专心地) at the stars that he fell into a well. Some witty(机智的) Thracian(色雷斯人) servant girl is said to have made a joke at Thales’ expense — that in his eagerness to know what went on in the sky he was unaware of the things in front of him and at his feet. Socrates adds, in Seth Benardete’s translation, “The same jest(玩笑) suffices(足够) for all those who engage in philosophy.”
What is a philosopher, then? The answer is clear: a laughing stock, an absent-minded buffoon, the butt(笑柄,烟蒂) of countless jokes from Aristophanes’ “The Clouds” to Mel Brooks’s “History of the World, part one.” Whenever the philosopher is compelled to talk about the things at his feet, he gives not only the Thracian girl but the rest of the crowd a belly laugh(捧腹大笑、使人哈哈大笑的东西). The philosopher’s clumsiness(笨拙) in worldly affairs makes him appear stupid or, “gives the impression of plain silliness.” We are left with a rather Monty Pythonesque definition of the philosopher: the one who is silly.
But as always with Plato, things are not necessarily as they first appear, and Socrates is the greatest of ironists(讽刺家). First, we should recall that Thales believed that water was the universal substance out of which all things were composed. Water was Thales’ philosophers’ stone, as it were. Therefore, by falling into a well, he inadvertently(by accident; without intending to) presses his basic philosophical claim.
But there is a deeper and more troubling layer of irony here that I would like peel off more slowly. Socrates introduces the “digression” by making a distinction(区分) between the philosopher and the lawyer, or what Benardete nicely renders as the “pettifogger(讼棍,司法黄牛,卑劣律师).” The lawyer is compelled to present a case in court and time is of the essence. In Greek legal proceedings, a strictly limited amount of time was allotted(分配,拨出) for the presentation of cases. Time was measured with a water clock or clepsydra, which literally steals time, as in the Greek kleptes, a thief or embezzler(盗用公款者). The pettifogger, the jury(陪审团;(竞赛或展览的)评判委员会), and by implication the whole society, live with the constant pressure of time. The water of time’s flow is constantly threatening to drown them.
The freedom of the philosopher consists in either moving freely from topic to topic or simply spending years returning to the same topic out of perplexity(困惑,茫然), fascination(魅力,娇媚) and curiosity.
By contrast, we might say, the philosopher is the person who has time or who takes time. Theodorus, Socrates’ interlocutor(对话者,谈话者), introduces the “digression” with the words, “Aren’t we at leisure, Socrates?” The latter’s response is interesting. He says, “It appears we are.” As we know, in philosophy appearances can be deceptive(骗人的,造成假象的,靠不住的). But the basic contrast here is that between the lawyer, who has no time, or for whom time is money, and the philosopher, who takes time. The freedom of the philosopher consists in either moving freely from topic to topic or simply spending years returning to the same topic out of perplexity, fascination and curiosity.
Pushing this a little further, we might say that to philosophize is to take your time, even when you have no time, when time is constantly pressing at our backs. The busy readers of The New York Times will doubtless understand this sentiment(意见,观点;感情,情绪). It is our hope that some of them will make the time to read The Stone. As Wittgenstein says, “This is how philosophers should salute(敬礼,致意;赞扬,颂扬) each other: ‘Take your time.’ ” Indeed, it might tell you something about the nature of philosophical dialogue to confess(坦白,供认;承认) that my attention was recently drawn to this passage from Theaetetus in leisurely discussions with a doctoral student at the New School, Charles Snyder.
Socrates says that those in the constant press of business, like lawyers, policy-makers, mortgage(抵押,抵押借款) brokers and hedge(n.树篱;障碍物 vt.用篱笆围 vi.避免直接回答) fund managers, become ”bent and stunted” and they are compelled “to do crooked(使弯曲) things.” The pettifogger is undoubtedly successful, wealthy and extraordinarily honey-tongued, but, Socrates adds, “small in his soul and shrewd(机灵的,敏锐的,精明的) and a shyster(奸诈的人,讼棍).” The philosopher, by contrast, is free by virtue of(借助,由于) his or her otherworldliness(超脱尘世), by their capacity to fall into wells and appear silly.
Socrates adds that the philosopher neither sees nor hears the so-called unwritten laws of the city, that is, the mores and conventions that govern public life. The philosopher shows no respect for rank and inherited privilege and is unaware of anyone’s high or low birth. It also does not occur to the philosopher to join a political club or a private party. As Socrates concludes, the philosopher’s body alone dwells(居住) within the city’s walls. In thought, they are elsewhere.
This all sounds dreamy, but it isn’t. Philosophy should come with the kind of health warning one finds on packs of European cigarettes: PHILOSOPHY KILLS. Here we approach the deep irony of Plato’s words. Plato’s dialogues were written after Socrates’ death. Socrates was charged with impiety(不尊敬;不虔诚) towards the gods of the city and with corrupting the youth of Athens. He was obliged to speak in court in defense of these charges, to speak against the water-clock, that thief of time. He ran out of time and suffered the consequences: he was condemned to death and forced to take his own life.
A couple of generations later, during the uprisings(起义,暴动) against Macedonian rule that followed the death of Alexander the Great in 323 B.C.E., Alexander’s former tutor, Aristotle, escaped Athens saying, “I will not allow the Athenians to sin(违犯戒律,犯过失) twice against philosophy.” From the ancient Greeks to Giordano Bruno, Spinoza, Hume and right up to the shameful lawsuit that prevented Bertrand Russell from teaching at the City College of New York in 1940 on the charge of sexual immorality(道德败坏;伤风败俗的行为) and atheism(无神论,不信神), philosophy has repeatedly and persistently been identified with blasphemy(亵渎,渎神) against the gods, whichever gods they might be. Nothing is more common in the history of philosophy than the accusation(谴责;告发) of impiety. Because of their laughable otherworldliness and lack of respect social convention, rank and privilege, philosophers refuse to honor the old gods and this makes them politically suspicious, even dangerous. Might such dismal things still happen in our happily enlightened age? That depends where one casts one’s eyes and how closely one looks.
Perhaps the last laugh is with the philosopher. Although the philosopher will always look ridiculous in the eyes of pettifoggers and those obsessed(着迷) with maintaining the status quo(现状), the opposite happens when the non-philosopher is obliged to give an account of justice in itself or happiness and misery in general. Far from eloquent(雄辩的,口才流利的;明白显示出的), Socrates insists, the pettifogger is “perplexed and stutters.”
Of course, one might object, that ridiculing someone’s stammer(口吃,结结巴巴地说 n.结巴,口吃) isn’t a very nice thing to do. Benardete rightly points out that Socrates assigns every kind of virtue to the philosopher apart from moderation. Nurtured in freedom and taking their time, there is something dreadfully(可怕地;糟透地) uncanny(不可思议的) about the philosopher, something either monstrous(巨大的,可怕的) or god-like or indeed both at once. This is why many sensible people continue to think the Athenians had a point in condemning Socrates to death. I leave it for you to decide. I couldn’t possibly judge.
泰勒斯(米利都的) [Thales of Miletus]
希腊哲学家。其著作已失传,当时的资料也已不在。泰勒斯是西方哲学创始人这一说法主要源于亚里士多德。亚里士多德在著作中提及,泰勒斯首先提出了水为万物本质的宇宙论。泰勒斯的重要贡献基于他试图通过对自然现象的简化来解释自然,并从自然界本身去寻求原因,而不是在具有人形的诸神中去寻求原因。
阿里斯托芬 [Aristophanes]
(450?~388?BC)希腊剧作家,雅典人。公元前427年以喜剧剧作家开始其戏剧写作生涯,一生大约写了40部剧本,只有11部流传下来,其中包括《云》(公元前423)、《黄蜂》(公元前422)、《鸟》(公元前414)、《地母节妇女》(公元前411) 和《蛙》(公元前405)。大部分是“旧喜剧”的典型代表,“旧喜剧”是指喜剧演出法的一个阶段,在这个阶段里,合唱队、摹拟表演、滑稽模仿在演出中占有较重分量。他的讽刺、机智和无情的主题呈现方式使他成为古希腊最伟大的喜剧作家。
Mel Brooks
Mel Brooks(born June 28, 1926) is a Jewish-American actor, writer director, and theatrical producer best known as a creator of broad film farces and parodies. Born Melvin Kaminsky in Brooklyn, New York, Brooks served in the US Army during World War II as an engineer. He started out in show business as a stand-up comic before becoming a comedy writer for television, working on Your Show of Shows. In 1961, with Carl Reiner, he created the persona of the 2000 Year Old Man, a collection of ad libbed comedy routines made into a series of comedy records. With Buck Henry, he created the successful TV series Get Smart. In 1975, Brooks created When Things Were Rotten, a well-received Robin Hood parody that lasted only 13 episodes; nearly 20 years later, Brooks mounted another Robin Hood parody with Robin Hood: Men in Tights.
维特根斯坦 [Wittgenstein, Ludwig (Josef Johann)]
(1889.4.26,维也纳~1951.4.29,英格兰 剑桥郡 剑桥)哲学, 人物小传奥地利裔英籍哲学家,20世纪哲学界的主要人物之一。奥地利大钢铁制造商之子,在柏林和曼彻斯特学机械工程。B.罗素的著作使他对数学产生了更多的兴趣。后赴剑桥随罗素学习(1912~1913)。他曾创造出两个具有原创性及影响性的哲学思想体系,即其逻辑理论与稍晚的语言哲学。第一次世界大战期间在奥地利军队中服役。在战俘营中完成他的伟大著作《逻辑哲学论》,该书的中心问题是:语言是如何可能成其为语言的?而他所获得的答案是:一个描述事物的句子(命题)一定是“实在的一幅图像”。他对维也纳学派和逻辑实证主义深具影响。其后,放弃了大笔财富,另觅其他职业。由于发现自己能在哲学中进行有创造性的工作,于1929年回到剑桥。由于他的演讲和学生所作笔记广为流传,他逐渐对整个英语世界的哲学思想产生有力影响。死后出版的《哲学研究》(1953)一书,其观点与《逻辑哲学论》有很大不同,认为无穷无尽的各种语言用法背后,并未隐藏着统一的本质。其第二个哲学体系突出的特点是较注重于揭示概念怎样与行为和反应相联系,怎样同人们生活当中对概念的表达相联系。
亚里士多德 [Aristotle]
(384BC,斯塔伊拉~322BC,哈尔斯基)哲学, 人物小传希腊哲学家和科学家。其父曾是马其顿国王亚历山大大帝祖父的御医,他是柏拉图的学生,后来在柏拉图学园任教20年。约公元前342年返回马其顿担任亚历山大的老师,公元前335年到雅典开办自己的吕刻昂学校。他与柏拉图哲学最大的不同点是:不需要假设一个超然而单独存在的理念领域,能知觉事物的世界就是真实的世界。著作丰富,现存的作品包括:《工具篇》、《论灵魂》、《物理学》、《形而上学》、《尼可马亥伦理学》、《欧德摩斯伦理学》、《动物志》、《政治学》、《修辞学》和《诗学》等,其他在自然历史和科学方面的作品也很多(大部分在公元前1世纪时首度刊印)。他把哲学论题划分为伦理、物理和逻辑三方面。对他而言,逻辑是研究每一论题所必需的。亚里士多德还提出四因:形式因、质料因、动力因和目的因,并主张一个永恒不动的原动力(神)是物理的必要元素。在伦理学方面,他主张对人类(或任何东西)有益的是达成他们的目的或功用,也就是所谓的目的论。亚里士多德和柏拉图被公认是西方哲学的创建者,而他对后来的西方科学和哲学有巨大的影响。
斯宾诺莎 [Spinoza, Benedict de]
希伯来语教名为Baruch Spinoza。(1632.11.24,阿姆斯特丹~1677.2.21,海牙)哲学, 人物小传荷兰犹太人哲学家,17世纪唯理论的主要代表人物。其父母为逃避葡萄牙的天主教迫害而来到荷兰。早期对新科学和哲学思想的兴趣使他在1656年被逐出犹太教,其后靠磨镜片和抛光工作来谋生。他的哲学代表了对笛卡儿哲学的发展和否定,其大多数震撼性的学说中很多都是对笛卡儿主义哲学难题的解决。他在笛卡儿形而上学中发现了3个不足之处:上帝的超然存在、身心二元论、归属于上帝和人类的自由意志。斯宾诺莎认为那些学说使世界变得难于理解,因为这不可能解释上帝和世界、心灵和身体的关系以及说明由自由意志引起的事件。在他的巨著《伦理学》(1677)中,他试着用极易理解和充分确定的方式来建构能解决这些问题的形而上学一元论体系。海德堡大学请他出任哲学教授,但他拒绝了,以追求自身独立。其他主要著作有《神学政治论》(1670)和未完成的《政治论》。
休姆 [Hume, David]1
(1711.5.7,苏格兰 爱丁堡~1776.8.25,爱丁堡)哲学, 人物小传苏格兰哲学家、历史学家和经济学家。首部著作《人性论》(1739~1740),是他表述全面的哲学体系的一次尝试,但最初反应冷淡。《道德和政治论文集》(1741~1742)则受到欢迎,并极大地影响了他的朋友A.斯密的经济思想。《政论集》(1752)出版后,接着又出版了巨著《英格兰史》(5卷,1754~1762)。他把哲学设想为对人性进行归纳的经验科学,以I.牛顿的科学方法为模型,以J.洛克的经验主义为蓝本,尝试描述求知的心理状态。他归结出:形而上学是不可能的,经验以外没有其他知识。并归结出:人是感情动物,而非理性动物。进而质疑物质概念及因果必然性以及归纳法的客观有效性。他的影响广泛。I.康德认为自己构思批判哲学就是出于对休姆的直接反应,而休姆在导致A.孔德走向实证主义方面也起到了重要的作用。在英国,休姆的正面影响见于J.边沁,他因休姆的《人性论》而转向功利主义,而受休姆影响更大的则是J.S.穆勒。
罗素 [Russell, Bertrand (Arthur William), 3rd Earl Russell]2
(1872.5.18,英格兰 蒙茅斯 特雷勒克~1970.2.2,威尔士 梅里昂尼斯)数学, 人物小传, 哲学英国逻辑学家和哲学家,最著名的是他在数理逻辑方面的成就和关于各种社会和政治问题,尤其是和平主义和核裁军的主张。罗素出生于贵族家庭,是罗素伯爵的孙子,伯爵两度担任19世纪时的英国首相。他在剑桥大学研究数学和哲学,在那儿受到唯心主义哲学家J.M.E.麦克塔格特的影响,但他很快抛弃了唯心主义,转向柏拉图式的极端现实主义。在早期论文《关于指示》(1905)中,他阐明了像“法兰西的现任国王”这种没有关系项的短语是如何在逻辑上用作一般陈述而不是专有名称,从而解决了语言原理上的一个著名的难题。罗素后来认为这个名为“描述理论”的发现是他对哲学最重要的贡献之一。在《数学原理》(1903)和划时代的另一本《数学原理》(3卷,1910~1913)中,后者为他和A.N.怀特海合作而成,他试着证明整个数学起源于逻辑。在第一次世界大战中持和平主义态度,因而丧失了在剑桥大学的讲师职位,后来入狱(1939年在纳粹侵略面前他愿意放弃和平主义)。罗素最详尽的形而上学学说,逻辑原子论,强烈影响了逻辑实证主义派。他的晚期哲学著作有《心的分析》(1921)、《物的分析》(1927)和《人类的知识:其范围和界限》(1948)。《西方哲学史》(1945)是为普通读者而写,成为一部畅销书,很多年来都是他的主要收入来源。在他许多关于政治和社会话题的书籍中,有《自由之路》(1918)、《布尔什维克的实践和理论》(1920)——是对苏联共产主义的严厉批评、《论教育》(1926)和《婚姻和道德》(1929)。由于他在晚期著作中支持某些有争议的观点,1940年他在接受纽约城市大学的教师职位时受到阻碍。第二次世界大战后成为核裁军运动的领导者,是关于核武器和世界安全的国际帕格沃什会议以及核裁军运动的第一任主席。1961年89岁的时候,因为煽动国内反抗而第二次入狱。他在1950年获得诺贝尔文学奖。 |
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