古希臘哲學(xué)家色諾芬尼簡介

時間：2017-12-07 14:33:59 衛(wèi)文34由分享

　　色諾芬尼，史籍記載，古希臘哲學(xué)家、詩人、歷史學(xué)家社會和宗教評論家，埃利亞派的先驅(qū)。下面是學(xué)習(xí)啦小編為大家整理的古希臘哲學(xué)家色諾芬尼簡介，希望大家喜歡!

　　色諾芬尼簡介

　　色諾芬尼是古希臘著名的哲學(xué)家、詩人、歷史學(xué)家、社會和宗教評論家，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25歲開始為了躲避波斯的統(tǒng)治而在各地漂流，晚年的時候在埃利亞定居，形成了自己的思想。下面做一下色諾芬尼簡介。

　　色諾芬尼晚年定居埃利亞，并且在這里形成了自己獨特的思想體系，據(jù)說當(dāng)時埃利亞的巴門尼德就在此時期受到了色諾芬尼的影響成為了他的學(xué)生，后來哲學(xué)家芝諾也在埃利亞宣傳色諾芬尼的學(xué)說，并且形成了埃利亞學(xué)派。

　　色諾芬尼是巴門尼德的老師，是巴門尼德的哲學(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的種種丑行和罪惡強加到神的身上，并且對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)造出來的，并且說如果牛馬會創(chuàng)造神的話，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，

　　色諾芬尼的哲學(xué)思想

　　色諾芬尼是古希臘著名的哲學(xué)家、詩人、歷史學(xué)家、社會和宗教評論家，色諾芬尼的思想涉及的范圍非常的廣泛，可以說是一位在很多領(lǐng)域有著自己獨到見解的人，是歷史上著名的埃利亞學(xué)派的奠基人，更是歷史上著名的哲學(xué)家巴門尼德的老師，其最重要的貢獻(xiàn)是在哲學(xué)領(lǐng)域的貢獻(xiàn)，下面介紹一下色諾芬尼的哲學(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題，色諾芬尼通過批判和反對傳統(tǒng)觀念中關(guān)于諸神起源的傳說，以此揭示自己對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題，色諾芬尼認(rèn)為世界的本原是土，一切的生成都來自于土和水。

　　色諾芬尼的哲學(xué)思想也說明了神的來源，色諾芬尼認(rèn)為人類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”——一個完全沒有形體的神。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)思想還說明了真理對于人的特質(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”。所以我們知道和說出的的僅僅是我們“創(chuàng)造出來的只是意見”。

　　總而言之，色諾芬尼在那個古老的時代通過自己的觀察與思考解釋了自己所看到的，想到的這個世界的事物，色諾芬尼的哲學(xué)思想即使是在現(xiàn)代人看來也是有一定的積極意義的，在那個科學(xué)技術(shù)不發(fā)達(dá)的時代，可以說其哲學(xué)思想的先進(jìn)性是巨大的。

　　色諾芬尼的英文介紹

　　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.