色諾芬尼主要的哲學(xué)思想
色諾芬尼是古希臘著名的哲學(xué)家，色諾芬尼的哲學(xué)思想涉及的范圍非常的廣泛，那么色諾芬尼的哲學(xué)思想是什么?下面是學(xué)習(xí)啦小編為你搜集色諾芬尼的哲學(xué)思想，希望對(duì)你有幫助!
色諾芬尼的哲學(xué)思想
色諾芬尼的哲學(xué)思想首先是關(guān)照到了諸神起源的問(wèn)題，色諾芬尼通過(guò)批判和反對(duì)傳統(tǒng)觀念中關(guān)于諸神起源的傳說(shuō)，以此揭示自己對(duì)世界本原的理解和看法。色諾芬尼認(rèn)為一切都從土中生，一切最后又都?xì)w于土。一切生成和生長(zhǎng)的東西都是土和水。
色諾芬尼的哲學(xué)思想還關(guān)照到了世界本源的問(wèn)題，色諾芬尼認(rèn)為世界的本原是土，一切的生成都來(lái)自于土和水。
色諾芬尼的哲學(xué)思想也說(shuō)明了神的來(lái)源，色諾芬尼認(rèn)為人類(lèi)是依靠自己的想象塑造出了依靠心靈和思想左右世界的“神”——一個(gè)完全沒(méi)有形體的神。色諾芬尼積極描述了神的特質(zhì)：不生，不滅，永恒存在。
色諾芬尼的哲學(xué)思想還說(shuō)明了真理對(duì)于人的特質(zhì)，我們并不知道什么是真理，即使我們與“真理”相遇，我們也不知道那就是“真理”。所以我們知道和說(shuō)出的的僅僅是我們“創(chuàng)造出來(lái)的只是意見(jiàn)”。
總而言之，色諾芬尼在那個(gè)古老的時(shí)代通過(guò)自己的觀察與思考解釋了自己所看到的，想到的這個(gè)世界的事物，色諾芬尼的哲學(xué)思想即使是在現(xiàn)代人看來(lái)也是有一定的積極意義的，在那個(gè)科學(xué)技術(shù)不發(fā)達(dá)的時(shí)代，可以說(shuō)其哲學(xué)思想的先進(jìn)性是巨大的。
色諾芬尼生平簡(jiǎn)介
色諾芬尼是古希臘著名的哲學(xué)家、詩(shī)人、歷史學(xué)家、社會(huì)和宗教評(píng)論家，埃利亞派的先驅(qū)。大約生活在公元前570年～前480年或470年，或公元前565年～473年。家鄉(xiāng)是科洛封，也就是小亞細(xì)亞西岸的伊奧尼亞，據(jù)說(shuō)25歲開(kāi)始為了躲避波斯的統(tǒng)治而在各地漂流，晚年的時(shí)候在埃利亞定居，形成了自己的思想。
色諾芬尼晚年定居埃利亞，并且在這里形成了自己獨(dú)特的思想體系，據(jù)說(shuō)當(dāng)時(shí)埃利亞的巴門(mén)尼德就在此時(shí)期受到了色諾芬尼的影響成為了他的學(xué)生，后來(lái)哲學(xué)家芝諾也在埃利亞宣傳色諾芬尼的學(xué)說(shuō)，并且形成了埃利亞學(xué)派。
色諾芬尼是巴門(mén)尼德的老師，是巴門(mén)尼德的哲學(xué)思想的形成和埃利亞學(xué)派的形成的奠基人，色諾芬尼的某些思想即使是在今天看來(lái)也是具有非常積極的意義的，色諾芬尼抨擊荷馬和赫西俄德把人類(lèi)的種種丑行和罪惡強(qiáng)加到神的身上，并且對(duì)于人們將神的模樣想象成為人的模樣非常的不贊同，他認(rèn)為神是人創(chuàng)造出來(lái)的，并且說(shuō)如果牛馬會(huì)創(chuàng)造神的話(huà)，他們的神一定是牛馬的模樣。
色諾芬尼常被視為西方哲學(xué)的宗教信仰方面第一個(gè)一神教信徒。認(rèn)為神是具有不生、不滅、永恒存在著的特質(zhì)的。色諾芬尼認(rèn)為在內(nèi)陸甚至高山上發(fā)現(xiàn)海貝殼是海陸變遷的證據(jù)。色諾芬尼認(rèn)為一切物質(zhì)都源于土和水。
色諾芬尼英文介紹
Xenophanes of Colophon(570 BC-480 BC) was a Greek philosopher, poet, and social and religious critic. Our knowledge of his views comes from his surviving poetry, all of which are fragments passed down as quotations by later Greek writers. His poetry criticized and satirized a wide range of ideas, including the belief in the pantheon of anthropomorphic gods and the Greeks' veneration of athleticism.
Xenophanes rejected the then-standard belief in many gods, as well as the idea that the gods resembled humans in form. One famous passage ridiculed the idea by claiming that, if oxen were able to imagine gods, then those gods would be in the image of oxen. Because of his development of the concept of One God that is abstract, universal, unchanging, immobile and always present, Xenophanes is often seen as one of the first monotheists in the Western philosophy of religion.
He also wrote that poets should only tell stories about the gods which were socially uplifting, one of many views which foreshadowed the work of Plato. Xenophanes also concluded from his examination of fossils that water once must have covered all of the Earth's surface. His epistemology, which is still influential today, held that there actually exists a truth of reality, but that humans as mortals are unable to know it. Therefore, it is possible to act only on the basis of working hypotheses - we may act as if we knew the truth, as long as we know that this is extremely unlikely. This aspect of Xenophanes was brought out again by the late Sir Karl Popper and is a basis of Critical rationalism.
Until the 1950s, there was some controversy over many aspects of Xenophanes, including whether or not he could be properly characterized as a philosopher. In today's philosophical and classics discourse, Xenophanes is seen as one of the most important presocratic philosophers. It had also been common to see him as the teacher of Zeno of Elea, the colleague of Parmenides, and generally associated with the Eleatic school, but common opinion today is likewise that this is false.
Founder of the Eleatic School of Philosophy, Xenophanes was a native of Colophon, and born about 570 BCE. It is difficult to determine the dates of his life with any accuracy and the facts of his life are also obscure. Xenophanes early left his own country and took refuge in Sicily, where he supported himself by reciting, at the court of Hiero, elegiac and iambic verses, which he had written in criticism of the Theogony of Hesiod and Homer. From Sicily he passed over into Magna Graecia, where he took up the profession of philosophy, and became a celebrated teacher in the Pythagorean school. Give way to a greater freedom of thought than was usual among the disciples of Pythagoras, he introduced new opinions of his own opposing the doctrines of Epimenides, Thales, and Pythagoras. He held the Pythagorean chair of philosophy for about seventy years, and lived to the extreme age of 105.
Xenophanes was an elegiac and satirical poet who approached the question of science from the standpoint of the reformer rather than of the scientific investigator. If we look at the very considerable remains of his poetry that have come down to us, we see that they are all in the satirist's and social reformer's vein. There is one dealing with the management of a feast, another which denounces the exaggerated importance attached to athletic victories, and several which attack the humanized gods of Homer. The problem is, therefore, to find, if we can, a single point of view from which all these fragments can be interpreted, although it may be that no such point of view exists.
Like the religious reformers of the day, Xenophanes turned his back on the anthropomorphic polytheism of Homer and Hesiod. This revolt is based on a conviction that the tales of the poets are directly responsible for the moral corruption of the time. 'Homer and Hesiod have ascribed to the gods all things that are a shame and a disgrace among mortals, stealing and adulteries and deceiving of another. And this he held was due to the representation of the gods in human form. Men make gods in their own image; those of the Ethiopians are black and snub-nosed, those of the Thracians have blue eyes and red hair. If horses or oxen or lions had hands and could produce works of art, they too would represent the gods after their own fashion (fr. 15). All that must be swept away along with the tales of Titans and Giants, those 'figments of an earlier day' (fr. 1) if social life is to be reformed.
Xenophanes found the weapons he required for his attack on polytheism in the science of the time. Here are traces of Anaximander's cosmology in the fragments, and Xenophanes may easily have been his disciple before he left Ionia. He seems to have taken the gods of mythology one by one and reduced them to meteorological phenomena, and especially to clouds. And he maintained there was only one god -- namely, the world. God is one incorporeal eternal being, and, like the universe, spherical in form; that he is of the same nature with the universe, comprehending all things within himself; is intelligent, and pervades all things, but bears no resemblance to human nature either in body or mind.
He taught that if there had ever been a time when nothing existed, nothing could ever have existed. Whatever is, always has been from eternity, without deriving its existence from any prior principles. Nature, he believed, is one and without limit; that what is one is similar in all its parts, else it would be many; that the one infinite, eternal, and homogeneous universe is immutable and incapable of change. His position is often classified as pantheistic, although his use of the term 'god' simply follows the use characteristic of the early cosmologists generally.
There is no evidence that Xenophanes regarded this 'god' with any religious feeling, and all we are told about him (or rather about it) is purely negative. He is quite unlike a man, and has no special organs of sense, but 'sees all over, thinks all over, hears all over'. Further, he does not go about from place to place, but does everything 'without toil. It is not safe to go beyond this; for Xenophanes himself tells us no more. It is pretty certain that if he had said anything more positive or more definitely religious in its bearing it would have been quoted by later writers.
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