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复盘|The History of Philosophy--Ar

复盘|The History of Philosophy--Ar

作者: Rachel09 | 来源:发表于2019-09-22 19:10 被阅读0次

    I. The Historical Background

    1.Aristotle

    Aristotle was born at Stagira, a Macedonian city some two hundred miles to the north of Athens, in the year 384 B.C. His father was friend and physician to Amyntas, King of Macedon and grandfather of Alexander. Aristotle himself seems to have become a member of the great medical fraternity of Asclepiads. He was brought up in the odor of medicine as many later philosophers were brought up in the odor of sanctity; he had every opportunity and encouragement to develop a scientific bent of mind; he was prepared from the beginning to become the founder of science.

    We have a choice of stories for his youth. One narrative represents him as squandering his patrimony in riotous living, joining the army to avoid starvation, returning to Stagira to practice medicine, and going to Athens at the age of thirty to study philosophy under Plato. A more dignified story takes him to Athens at the age of eighteen, and puts him at once under the tutelage of the great Master; but even in this likelier account there is sufficient echo of a reckless and irregular youth, living rapidly.The scandalized reader may console himself by observing that in either story our philosopher anchors at last in the quiet groves of the Academy.

    Under Plato he studied eight—or twenty—years. One would like to imagine these as very happy years; a brilliant pupil guided by an incomparable teacher, walking like Greek lovers in the gardens of philosophy. But they were both geniuses; and it is notorious that geniuses accord with one another as harmoniously as dynamite with fire. Almost half a century separated them; it was difficult for understanding to bridge the gap of years and cancel the incompatibility of souls. 

    Our ambitious youth apparently developed an “Œdipus complex” against his spiritual father for the favors and affections of philosophy, and began to hint that wisdom would not die with Plato.

    The other incidents of this Athenian period are still more problematical. Some biographers tell us that Aristotle founded a school of oratory to rival Isocrates; and that he had among his pupils in this school the wealthy Hermias, who was soon to become autocrat of the city-state of Atarneus. After reaching this elevation Hermias invited Aristotle to his court; and in the year 344 B.C. he rewarded his teacher for past favors by bestowing upon him a sister (or a niece) in marriage. One might suspect this as a Greek gift; but the historians hasten to assure us that Aristotle, despite his genius, lived happily enough with his wife, and spoke of her most affectionately in his will. 

    2.Philip

    It was just a year later that Philip, King of Macedon, called Aristotle to the court at Pella to undertake the education of Alexander. 

    Philip was determined that his son should have every educational advantage, for he had made for him illimitable designs. 

    His conquest of Thrace in 356 B.C. . Philip had no sympathy with the individualism that had fostered the art and intellect of Greece but had at the same time disintegrated her social order; in all these little capitals he saw not the exhilarating culture and the unsurpassable art, but the commercial corruption and the political chaos: he saw insatiable merchants and bankers absorbing the vital resources of the nation, incompetent politicians and clever orators misleading a busy populace into disastrous plots and wars, factions cleaving classes and classes congealing into castes: this, said Philip, was not a nation but only a welter of individuals—geniuses and slaves; he would bring the hand of order down upon this turmoil, and make all Greece stand up united and strong as the political center and basis of the world. 

    In 338 B.C. he defeated the Athenians at Chæronea, and saw at last a Greece united, though with chains. 

    And then, as he stood upon this victory, and planned how he and his son should master and unify the world, he fell under an assassin’s hand.

    3.Alexander

    Alexander, when Aristotle came, was a wild youth of thirteen; passionate, epileptic, almost alcoholic; it was his pastime to tame horses untamable by men. 

    Alexander loved and cherished Aristotle no less than as if he had been his own father; saying that though he had received life from the one, the other had taught him the art of living.

    Alexander left philosophy after two years to mount the throne and ride the world. History leaves us free to believe (though we should suspect these pleasant thoughts) that Alexander’s unifying passion derived some of its force and grandeur from his teacher, the most synthetic thinker in the history of thought; and that the conquest of order in the political realm by the pupil, and in the philosophic realm by the master, were but diverse sides of one noble and epic project—two magnificent Macedonians unifying two chaotic worlds.

    Setting out to conquer Asia, Alexander left behind him, in the cities of Greece, governments favorable to him but populations resolutely hostile. The long tradition of a free and once imperial Athens made subjection—even to a brilliant world-conquering despot—intolerable; and the bitter eloquence of Demosthenes kept the Assembly always on the edge of revolt against the “Macedonian party” that held the reins of city power. Now when Aristotle, after another period of travel, returned to Athens in the year 334 B.C., he very naturally associated with this Macedonian group, and took no pains to conceal his approval of Alexander’s unifying rule.

    II. The Work of Aristotle

    When, in the fifty-third year of his age, Aristotle established his school, the Lyceum, so many students flocked to him that it became necessary to make complicated regulations for the maintenance of order. The students themselves determined the rules, and elected, every ten days, one of their number to supervise the School. 

    The new School was no mere replica of that which Plato had left behind him. The Academy was devoted above all to mathematics and to speculative and political philosophy; the Lyceum had rather a tendency to biology and the natural sciences.

    With this wealth of material he was enabled to establish the first great zoological garden that the world had seen. We can hardly exaggerate the influence of this collection upon his science and his philosophy.

    Where did Aristotle derive the funds to finance these undertakings? He was himself, by this time, a man of spacious income; and he had married into the fortune of one of the most powerful public men in Greece. Athenæus (no doubt with some exaggeration) relates that Alexander gave Aristotle, for physical and biological equipment and research, the sum of 800 talents (in modern purchasing power, some $4,000,000).It was at Aristotle’s suggestion, some think, that Alexander sent a costly expedition to explore the sources of the Nile and discover the causes of its periodical overflow.

    Yet we should do Aristotle injustice if we were to ignore the almost fatal limitations of equipment which accompanied these unprecedented resources and facilities. 

    See, here, how inventions make history: for lack of a telescope Aristotle’s astronomy is a tissue of childish romance; for lack of a microscope his biology wanders endlessly astray. Indeed, it was in industrial and technical invention that Greece fell farthest below the general standard of its unparalleled achievements. 

    No doubt we have here the reason why Aristotle so seldom appeals to experiment; the mechanisms of experiment had not yet been made; and the best he could do was to achieve an almost universal and continuous observation. 

    Nevertheless the vast body of data gathered by him and his assistants became the groundwork of the progress of science, the textbook of knowledge for two thousand years; one of the wonders of the work of man.

    Aristotle’s writings ran into the hundreds. Some ancient authors credit him with four hundred volumes, others with a thousand. What remains is but a part, and yet it is a library in itself—conceive the scope and grandeur of the whole.

    Here, evidently, is the Encyclopedia Britannica of Greece: every problem under the sun and about it finds a place; no wonder there are more errors and absurdities in Aristotle than in any other philosopher who ever wrote. If philosophy is the quest of unity Aristotle deserves the high name that twenty centuries gave him—Ille Philosophus: The Philosopher.

    Naturally, in a mind of such scientific turn, poesy was lacking.

    Instead of giving us great literature,  Aristotle gives us science, technical, abstract, concentrated; if we go to him for entertainment we shall sue for the return of our money. Instead of giving terms to literature, he built the terminology of science and philosophy; we can hardly speak of any science today without employing terms which he invented; they lie like fossils in the strata of our speech: faculty, mean, maxim (meaning, in Aristotle, the major premiss of a syllogism), category, energy, actuality, motive, end, principle, form—these indispensable coins of philosophic thought were minted in his mind.

    Probably time has preserved of each man the better part.

    Finally, it is possible that the writings attributed to Aristotle were not his, but were largely the compilations of students and followers who had embalmed the unadorned substance of his lectures in their notes. 

    We may at all events be sure that Aristotle is the spiritual author of all these books that bear his name: that the hand may be in some cases another’s hand, but that the head and the heart are his.

    III. The Foundation of Logic

    The first great distinction of Aristotle is that almost without predecessors, almost entirely by his own hard thinking, he created a new science—Logic. 

    Logic means, simply, the art and method of correct thinking. It is the logy or method of every science, of every discipline and every art; and even music harbors it. 

    Nothing is so dull as logic, and nothing is so important.

    There was a hint of this new science in Socrates’ maddening insistence on definitions, and in Plato’s constant refining of every concept. Aristotle’s little treatise on Definitions shows how his logic found nourishment at this source. “If you wish to converse with me,” said Voltaire, “define your terms.” 

    It is difficult, and ruthlessly tests the mind; but once done it is half of any task.

    How shall we proceed to define an object or a term? Aristotle answers that every good definition has two parts, stands on two solid feet: first, it assigns the object in question to a class or group whose general characteristics are also its own—so man is, first of all, an animal; and secondly, it indicates wherein the object differs from all the other members in its class—so man, in the Aristotelian system, is a rational animal, his “specific difference” is that unlike all other animals he is rational (here is the origin of a pretty legend). 

    Passing out from this rear line of logic we come into the great battlefield on which Aristotle fought out with Plato the dread question of “universals”; it was the first conflict in a war which was to last till our own day, and make all medieval Europe ring with the clash of “realists” and “nominalists.” A universal, to Aristotle, is any common noun, any name capable of universal application to the members of a class. But these universals are subjective notions, not tangibly objective realities; they are nomina (names), not res (things).

    Now Aristotle understands Plato to have held that universals have objective existence; and indeed Plato had said that the universal is incomparably more lasting and important and substantial than the individual. 

    Aristotle’s is a matter-of-fact mind; as William James would say, a tough, not a tender, mind; he sees the root of endless mysticism and scholarly nonsense in this Platonic “realism”; and he attacks it with all the vigor of a first polemic. As Brutus loved not Cæsar less but Rome more, so Aristotle says, Amicus Plato, sed magis amica veritas—“Dear is Plato, but dearer still is truth.”

    A hostile commentator might remark that Aristotle (like Nietzsche) criticizes Plato so keenly because he is conscious of having borrowed from him generously; no man is a hero to his debtors. But Aristotle has a healthy attitude, nevertheless; he is a realist almost in the modern sense; he is resolved to concern himself with the objective present, while Plato is absorbed in a subjective future. 

    Yet, as is the usual humor of history, the young warrior takes over many of the qualities of the old master whom he assails. We have always goodly stock in us of that which we condemn: as only similars can be profitably contrasted, so only similar people quarrel, and the bitterest wars are over the slightest variations of purpose or belief. 

    Aristotle is so ruthless with Plato because there is so much of Plato in him; he too remains a lover of abstractions and generalities, repeatedly betraying the simple fact for some speciously bedizened theory, and compelled to a continuous struggle to conquer his philosophic passion for exploring the empyrean.

    There is a heavy trace of this in the most characteristic and original of Aristotle’s contributions to philosophy—the doctrine of the syllogism. A syllogism is a trio of propositions of which the third (the conclusion) follows from the conceded truth of the other two (the “major” and “minor” premisses). 

    But apparently the syllogism is not a mechanism for the discovery of truth so much as for the clarification of exposition and thought.

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