Name: The Problems of Philosophy
ISBN: 9780195115529

作者: Bertrand Russell
出版社: Oxford University Press, USA
出版年: 1997-10-02
页数: 192
定价: USD 11.95
装帧: Paperback
ISBN: 9780195115529

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内容简介 · · · · · ·

Bertrand Russell was one of the greatest logicians since Aristotle, and one of the most important philosophers of the past two hundred years. As we approach the 125th anniversary of the Nobel laureate's birth, his works continue to spark debate, resounding with unmatched timeliness and power.

The Problems of Philosophy, one of the most popular works in Russell's prolific c...

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作者简介 · · · · · ·

伯特兰·罗素（Bertrand Russell,1872-1970），20世纪声誉卓著、影响深远的伟大思想家，分析哲学创始人和主要代表。主要著作：《我们关于外间世界的知识》（1913）、《数学原理》（1910-1913）、《哲学问题》（1912）、《心的分析》（1921）、《西方哲学史》（1945）、《逻辑和知识》（1956）、《我的哲学发展》（1959）。

原文摘录 · · · · · · ( 全部 )

人们有时说“光是一种波动的形式”，但是，这是误解。 (查看原文)

星洲 3赞 2012-04-13 10:57:27

—— 引自第3页
光是波动，指的是物理原因。 (查看原文)

星洲 3赞 2012-04-13 10:57:27

—— 引自第3页

> 全部原文摘录

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哲学 Philosophy 罗素 BertrandRussell 西方哲学英文原版哲学入门 Russell

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The Problems of Philosophy的话题 · · · · · · ( 全部条 )

什么是话题

无论是一部作品、一个人，还是一件事，都往往可以衍生出许多不同的话题。将这些话题细分出来，分别进行讨论，会有更多收获。

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The Problems of Philosophy的书评 · · · · · · ( 全部 33 条 )

热门 / 最新 / 好友 /只看本版本的评论

一萌™ 2011-02-10 13:30:03 商务印书馆2007版

情何以堪的译本

何兆武也算是知识界的老先生，年届耄耋，一查，翻译的哲学类书也不少，有幸读到他翻译的《哲学问题》，待最后一页翻过，彻底怒了。首先是感叹如今国内的译者真的是越来越不敬业，被余光中赞为“明快有力”的罗素体，都让何兆武先生这样的大家给翻译的一塌糊涂！除了最后两章... (展开)

15 11回应

Lowlibrarian 2015-01-28 16:55:17 商务印书馆1999版

《哲学问题》读书笔记

罗素这本书写得很短，有些地方略得太多并且翻译有些晦涩读起来不是很舒服，用“共相的世界”延续柏拉图的“理念的世界”，罗素在“感觉”本体论的末端走向了超时空的概念“共相”，糅杂了柏拉图、贝克莱和马赫于一身。【第一章】　现象与实在直接经验告诉我们的东西可能犯错... (展开)

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橙哈里 2016-02-27 10:07:10 Literary Licensing, LLC2011版

Book Report of The Problem of Philosophy

这篇书评可能有关键情节透露

读书报告，可以当做概要看。。 The Problem of Philosophy by the great English philosopher Bertrand Russell is a little book aiming to introduce some of the fundamental problems in the field of philosophy with simple yet accurate words. As Russell said in the... (展开)

0回应

valiane 2010-03-28 01:04:42 商务印书馆2007版

感觉材料？或者是感官本体

本书前半段的主题：一张桌子是否存在，它又是如何被感知的。桌子摆在眼前。它的颜色是不同频率的光反射的不同结果，它的质感是身体的不同部位触碰的不同结果，它的温度、形状无不与人的位置、状态有关。而如果让一群人去画这张桌子，去描述它，这些感受到的差别又会消... (展开)

4回应

勒夫的鼻屎 2018-01-01 17:45:10 商务印书馆2007版

《哲学问题》的一点私见

这篇书评可能有关键情节透露

一、这学期开始时，由于马原这门课，我对哲学产生了不小的兴趣，以前总觉得哲学家的理论都来自于“顿悟”，而通过老师的课了解到西方哲学严密的逻辑推理，不禁心生向往，于是一直想读读哲学方面的书，可又不知道从何读起。这次的读后感作业给了我一个很好的机会，从知乎上寻找... (展开)

0回应

蔡鸿 2019-08-09 12:57:09 商务印书馆2007版

哲学入门好书

这本书不深，面向普通读者的，对一些基本哲学问题进行讨论。每个哲学问题，当然各家有各家观点，罗素在本书中的观点还是很有见地，能够自圆其说的。但这本书最大的价值，我认为还是罗素对哲学和科学问题的定义和区分，很让人受用，一般读者看后肯定不再认为哲学是那种虚无缥缈... (展开)

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NVHZ 2019-02-20 18:46:16 商务印书馆2007版

笔记&问题

柏拉图：理式，二元世界休谟：怀疑论，若接受了二元，就避免不了怀疑论：我们永远也没法确定理式世界的存在，或者就算存在也不能对其有丝毫真确的认识（我们的所有感官都不可靠）。康德：面对怀疑论：虽然承认世界是二元（物自体，和罗素的物理客体类似），但是就我们所认知... (展开)

0回应

JT 2018-06-23 12:56:01 商务印书馆2007版

哲学问题

哲学在研究什么？罗素说，哲学和科学一样，也是在寻求知识。但是哲学和科学给人的印象有很大的不同。人会本能地低看那些她智力上能够理解的东西，同时会本能地高看那些她智力上无法理解的东西。在哲学上，这就导致很多装神弄鬼的人出现，他们发展出一种技术，通过讲述一种晦涩... (展开)

0回应

布莱恩Brian 2011-11-30 10:58:39 商务印书馆2007版

这些物质与现象。

这篇书评可能有关键情节透露

一张桌子，人们所感受到的是感觉材料，物质究竟如何存在是个问题，是否可以独立于心灵而存在呢？（感觉是可以的，是客观存在的，一个人死了，对他周围的物体没有影响），称之为“物理的客体”，被思维。我们不能确定物质是否存在。笛卡尔有怀疑法（看起来太疯狂了）。特殊思... (展开)

1 0回应

valiane 2010-04-11 15:32:19 商务印书馆2007版

知识论不得出知识，末章

有人说《哲学问题》要从后往前读。单看最后一章，这说法绝对没错。十五章----《哲学的价值》哲学不得出确切的知识，它提出最原始的疑问，用合乎逻辑的假想和思考再提出解决之道。然，问题被解决就得出了确切的知识，那部分便会脱离哲学原体成为各种学科：从上... (展开)

3回应

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读书笔记 · · · · · · (共11篇)

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The value of philosophy

Susui

The man who has no tincture of philosophy goes through life imprisoned in the prejudices derived from common sense, from the habitual beliefs of his age or his nation, and from convictions which have grown up in his mind without the co-operation or consent of his deliberate reason.
2019-12-05 23:37 1人喜欢

The man who has no tincture of philosophy goes through life imprisoned in the prejudices derived from common sense, from the habitual beliefs of his age or his nation, and from convictions which have grown up in his mind without the co-operation or consent of his deliberate reason.

推荐

回应 2019-12-05 23:37
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Chapter XV

书剑情杉君

All acquisition of knowledge is an enlargement of the Self, but this enlargement is best attained when it is not directly sough. It is obtained when the desire for knowledge is alone operative, by a study which does not wish in advance that its objects should have this or that character, but adapts the Self to the characters which it finds in its objects. This enlargement of Self is not obtaine...
2019-04-19 01:40

All acquisition of knowledge is an enlargement of the Self, but this enlargement is best attained when it is not directly sough. It is obtained when the desire for knowledge is alone operative, by a study which does not wish in advance that its objects should have this or that character, but adapts the Self to the characters which it finds in its objects. This enlargement of Self is not obtained when taking the Self as it is, we try to show that the world is so similar to this Self that knowledge of it is possible without any admission of what seems alien. The desire to prove this is a form of self-assertion and like, all self-assertion, it is an obstacle to the growth of Self which it desires, and of which the Self knows that it is capable. Self-assertion, in philosophic speculation as elsewhere, views the world as a means to its own ends; thus it makes the world of less account than Self, and the Self sets bounds to the greatness of its goods. In contemplation, on the contrary, we start from the not-Self, and through its greatness the boundaries of the Self are enlarged; through the infinity of he universe the mind which contemplated it achieves some share in infinity.
引自 Chapter XV

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回应 2019-04-19 01:40
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Chapter XIII

书剑情杉君

What we firmly believe, if it is true, is called knowledge, provided it is either intuitive or inferred (logically or psychologically) from intuitive knowledge from which it follows logically. What we firmly believe, if it s not true, is called error. What we firmly believe, if it is neither knowledge nor error, and also what we believe hesitatingly, because it is, or is derived from, something...
2019-04-18 10:44

What we firmly believe, if it is true, is called knowledge, provided it is either intuitive or inferred (logically or psychologically) from intuitive knowledge from which it follows logically. What we firmly believe, if it s not true, is called error. What we firmly believe, if it is neither knowledge nor error, and also what we believe hesitatingly, because it is, or is derived from, something which has not the highest degrees of self-evidence, may be called probable opinion.
引自 Chapter XIII

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Chapter VII

书剑情杉君

In all our knowledge of general principles, what actually happens is that first of all we realize some particular application of the principle, and then we realize that the particularity is irrelevant, and that there is a generality which may equally truly be affirmed.
2019-04-17 01:20

In all our knowledge of general principles, what actually happens is that first of all we realize some particular application of the principle, and then we realize that the particularity is irrelevant, and that there is a generality which may equally truly be affirmed.
引自 Chapter VII

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回应 2019-04-17 01:20

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第7页 Appearance and Reality

残酷天使的命题

Let us give the name of 'sense data' to the things that are immediately known in sensation... The real table, if it exists, we will call a 'physical object'... The collection of all physical objects is called 'matter'... Is there any such thing as matter? If so, what is its nature? He is thus led to regard the 'real' table as an idea in the mind of God... it does depend upon being seen by some ...
2016-11-10 14:35

Let us give the name of 'sense data' to the things that are immediately known in sensation... The real table, if it exists, we will call a 'physical object'... The collection of all physical objects is called 'matter'... Is there any such thing as matter? If so, what is its nature? He is thus led to regard the 'real' table as an idea in the mind of God... it does depend upon being seen by some mind, not necessarily the mind of God, but more often the whole collective mind of the universe.
引自 Appearance and Reality

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第7页 Appearance and Reality.

一晴方觉夏深 (当座围城。)

Appearance depends on how we see it.
2019-01-07 00:05

Appearance depends on how we see it.

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第8页 Appearance and reality.

一晴方觉夏深 (当座围城。)

Thus, whenever we see a colour, we have a sensation of the colour, but the colour itself is a sense-datum, not a sensation.
2019-01-07 10:21

Thus, whenever we see a colour, we have a sensation of the colour, but the colour itself is a sense-datum, not a sensation.

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第9页 Appearance and reality.

一晴方觉夏深 (当座围城。)

something cannot be radically different in nature from what we see, and cannot be independent of seeing altogether, though it must be independent of our seeing
2019-01-07 10:22

something cannot be radically different in nature from what we see, and cannot be independent of seeing altogether, though it must be independent of our seeing

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回应 2019-01-07 10:22

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The value of philosophy

Susui

The man who has no tincture of philosophy goes through life imprisoned in the prejudices derived from common sense, from the habitual beliefs of his age or his nation, and from convictions which have grown up in his mind without the co-operation or consent of his deliberate reason.
2019-12-05 23:37 1人喜欢

The man who has no tincture of philosophy goes through life imprisoned in the prejudices derived from common sense, from the habitual beliefs of his age or his nation, and from convictions which have grown up in his mind without the co-operation or consent of his deliberate reason.

推荐

回应 2019-12-05 23:37
展开收起
Chapter XV

书剑情杉君

All acquisition of knowledge is an enlargement of the Self, but this enlargement is best attained when it is not directly sough. It is obtained when the desire for knowledge is alone operative, by a study which does not wish in advance that its objects should have this or that character, but adapts the Self to the characters which it finds in its objects. This enlargement of Self is not obtaine...
2019-04-19 01:40

All acquisition of knowledge is an enlargement of the Self, but this enlargement is best attained when it is not directly sough. It is obtained when the desire for knowledge is alone operative, by a study which does not wish in advance that its objects should have this or that character, but adapts the Self to the characters which it finds in its objects. This enlargement of Self is not obtained when taking the Self as it is, we try to show that the world is so similar to this Self that knowledge of it is possible without any admission of what seems alien. The desire to prove this is a form of self-assertion and like, all self-assertion, it is an obstacle to the growth of Self which it desires, and of which the Self knows that it is capable. Self-assertion, in philosophic speculation as elsewhere, views the world as a means to its own ends; thus it makes the world of less account than Self, and the Self sets bounds to the greatness of its goods. In contemplation, on the contrary, we start from the not-Self, and through its greatness the boundaries of the Self are enlarged; through the infinity of he universe the mind which contemplated it achieves some share in infinity.
引自 Chapter XV

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回应 2019-04-19 01:40
展开收起
Chapter XIII

书剑情杉君

What we firmly believe, if it is true, is called knowledge, provided it is either intuitive or inferred (logically or psychologically) from intuitive knowledge from which it follows logically. What we firmly believe, if it s not true, is called error. What we firmly believe, if it is neither knowledge nor error, and also what we believe hesitatingly, because it is, or is derived from, something...
2019-04-18 10:44

What we firmly believe, if it is true, is called knowledge, provided it is either intuitive or inferred (logically or psychologically) from intuitive knowledge from which it follows logically. What we firmly believe, if it s not true, is called error. What we firmly believe, if it is neither knowledge nor error, and also what we believe hesitatingly, because it is, or is derived from, something which has not the highest degrees of self-evidence, may be called probable opinion.
引自 Chapter XIII

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回应 2019-04-18 10:44
展开收起
Chapter VII

书剑情杉君

In all our knowledge of general principles, what actually happens is that first of all we realize some particular application of the principle, and then we realize that the particularity is irrelevant, and that there is a generality which may equally truly be affirmed.
2019-04-17 01:20

In all our knowledge of general principles, what actually happens is that first of all we realize some particular application of the principle, and then we realize that the particularity is irrelevant, and that there is a generality which may equally truly be affirmed.
引自 Chapter VII

推荐

回应 2019-04-17 01:20