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发表于 2018-3-22 22:11
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(2011-2017的题目只有英文版,值得注意的是,出现了孔子、庄子等中国哲学家)
2011年
1.
“He who learns but does not think is lost; he who thinks but does not learn is in danger.”
Confucius, Analects 2.15.
2.
“To a wise man the whole world is open. For the whole cosmos is the fatherland of a good soul.”
3.
“Thus the distinct boundaries and offices of reason andof taste are easily ascertained. The former conveys the knowledge of truth and falsehood: thelatter gives the sentiment of beauty and deformity, vice and virtue. The one discoversobjects as they really stand in nature, without addition or diminution: the other has aproductive faculty, and gilding or staining all natural objects with the colours, borrowedfrom internal sentiment, raises in a manner a new creation…”
David Hume, An Enquiry concerning the Principles of Morals(1751).
4.
“Art is not a copy of the real world. One of the damn things is enough.”
Nelson Goodman, Languages of Art (1976).
2012年
1.
“Beauty does not manifest itself, but is revealed by man.If Lin Tang (orchid pavilion) and its clear river and slender bamboo had not been described by Wang Xizhi (303-361), they would have disappeared in deserted mountains without being known.”
Liu Zongyuan (773-819).
2.
“The sad truth is that most evil is done by people who never make up their minds to be good or evil.”
Hannah Arendt, The Life of the Mind (1978).
3.
“If [an animal] suffers, there can be no moral justification fordisregarding that suffering, or for refusing to count it equally with the likesuffering of any other being. But the converse of this is also true. If a beingis not capable of suffering, or of enjoyment, there is nothing to take intoaccount.”
Peter Singer, Animal Liberation(1975).
4.
“And when we question whether the underlying object is suchas it appears, we grant the fact that it appears, and our doubt does notconcern the appearance itself but the account given of that appearance– and that is a different thing from questioning the appearance itself.For example, honey appears to us to be sweet (and this we grant, for weperceive sweetness through the senses), but whether it is also sweet in itsessence is for us a matter of doubt, since this is not an appearance but ajudgment about the appearance.”
Sextus Empiricus, Outlines of Pyrrhonism I.10 (2nd century AD)
2013年
“In the principle that subjectivity, inwardness, is thetruth, there is comprehended the Socratic wisdom, whose everlasting merit itwas to have become aware of the essential significance of existence, of the factthat the knower is an existing individual. For this reason Socrates was in thetruth by virtue of his ignorance in the highest sense in which this waspossible within paganism.”
Søren Kierkegaard, Concluding Unscientific Postscript to the Philosophical Fragments(1846).
“A tragedy, then, is the imitation of a noble and completeaction, having a certain magnitude, made in a language spiced up by diversekinds of embellishment brought in separately in the parts of the work. Thisimitation is achieved through characters, not through narration; and, throughpity and fears, it accomplishes the catharsis of such emotions. By ‘languagespiced up’ I mean a language with rhythm, harmony and song; by ‘kinds ofembellishments brought in separately in the parts of the work’ I mean that someparts are worked out in verse only and others with song.”
Aristotle, Poetics,6, 1449 b 24-28.
“A legally unrestricted majority rule, that is, a democracywithout a constitution, can be very formidable in the suppression of the rightsof minorities and very effective in the suffocation of dissent without any useof violence.”
Hannah Arendt, On Violence (1970).
Zigong asked: “Is there one word that can serve as aprinciple of conduct for life?” Confucius replied, “It is the word shu, or reciprocity:Do not do to others what you do not want them to do to you.”
To what extent may this formulation of the Golden Rule,which can also be found in other cultures throughout history, be considered asa universal moral principle?
Confucius (vi-v century bc), Analects 15.23
2014年
I
Choosing to kill the innocent as a means to your ends is alwaysmurder…Killing the innocent, even if you know as a matter of statisticalcertainty that the things you do involve it, is not necessarily murder….On theother hand, unscrupulousness in considering the possibilities turns it intomurder. – G.E.M. Anscombe, “Mr Truman’s Degree”, in her Collected Philosophical Papers,vol. III (Ethics,Religion and Politics), Minneapolis: University of Minnesota Press,1981, p.66
II
The most tantalizing question of all: If a fake is so expert thateven after the most thorough and trust worthy examination its authenticity is still open to doubt, is it or is it not as satisfactory a work of art as if it were unequivocally genuine? – Aline B. Saarinen, New York Times Book Review, July 30, 1961, p.14; cited in Nelson Goodman, Languages of Art,1976, p.99
III
Knowledge is true belief based on argument. — Plato, Theaetetus, 201 c-d
“Is Justified True Belief Knowledge?” — Edmund Gettier, Analysis
IV
Confucius said: “Now I understand why the doctrine of the mean can not be put into practice. Clever people, knowing it thoroughly, don’t thinkit is practicable, while stupid people, unable to understand it, donot know how to practice it. I also know why the doctrine of the mean can not be popularized. Talented people overdo itwhile unskilled people can not do it.” – The Doctrine ofthe Mean, translated by Fu Yunlong, Beijing 1996, pp. 11-12
2015年
I.
“The adversaries of philosophical literature argue,rightly, that the signification of a novel or a play, or of a poem for thatmatter, cannot be translated into abstract concepts. Otherwise, why construct afictional apparatus around ideas that one could express more economically andclearly in more direct language? The novel is justified only if it is a mode ofcommunication irreducible to any other. While the philosopher and the essayistgive the reader an intellectual reconstruction of their experience, thenovelist claims to reconstruct on an imaginary plane this experience itself asit appears prior to any elucidation.” – Philosophical Writings, p. 270.
II.
“Death and life, survival and perishing, success andfailure, poverty and wealth, superiority and inferiority, disgrace and honor,hunger and thirst, cold and heat–these are the transformations of events, theproceedings of fate. …. So there is no need to let them disrupt our harmony.” –Zhuangzi, 5:15. InBrook Ziporyn, Zhuangzi:the Essential Writings (Hackett, 2009).
III.
“Thoughts are neither things of the external world norrepresentations. A third domain has to be recognized. What belongs to thisdomain has in common with representations the fact that it cannot be perceivedby the senses, but with things the fact that it needs no supporting subject, onthe consciousness of which it depends.”
IV.
Some philosophers and theologians since Plato have claimedthat the human body is a kind of prison of the soul. Michel Foucault hasrecently suggested that “the soul is a prison of the body” (Surveiller et punir,p.34). Consider some of the conceptions and arguments thatmight support these opposing views.
2016年​
1.“Spoken sounds are symbols of affections in the soul, and written marks symbols of spoken sounds. And just as written marks are not the same for all men, neither are spoken sounds. But what these are in the first place signs of – affections of the soul – are the same for all; and what these affections are likenesses of – actual things – are also the same.”
Aristotle, De Interpretatione, 16 a2.
2.“Now morally practical reason pronounces in us its irresistible veto: There is to be no war, neither war between you and me in the state of nature nor war between us as states, which, although they are internally in a lawful condition, are still externally (in relation to one another) in a lawless condition; for war is not the way in which everyone should seek his rights.”
Immanuel Kant, The Metaphysics of Morals (1795).
3.“One is not born, but rather becomes, a woman.”
Simone de Beauvoir, The Second Sex (1949).
4. “Environment is the moment that objectifies human existence; but by so doing, the human understands him/herself. We can call it self-discovery through one’s environment.”
Tetsuro Watsuji, Fûdo (1935).
2017年
1.“Thus no one can act against the sovereign’s decisions without prejudicing his authority, but they can think and judge and consequently also speak without any restriction, provided they merely speak or teach by way of reason alone, not by trickery or in anger or from hatred or with the intention of introducing some alteration in the state on their own initiative.”
Baruch Spinoza, Theological-Political Treatise (1670).
2. “Universal toleration becomes questionable when its rationale no longer prevails, when tolerance is administered to manipulated and indoctrinated individuals who parrot, as their own, the opinion of their masters, for whom heteronomy has become autonomy.”
Herbert Marcuse, Repressive Tolerance (1965).
3. “In a technological age public professional interaction requires neutrality of thought for effective collaboration and political coexistence. As an administrative attitude neutrality differs from tolerance which is an ethical virtue; but neutrality in the professional sphere is implied and included within the ethical virtue of tolerance. Note that this objective modification of the virtue of tolerance, from patience in regard to other persons’ defective acts to permission of different types of activity, is an objective modification of virtue in our technological society.”
Tomonobu Imamichi, “The Concept of an Eco-ethics and the Development of Moral Thought” (1989)
4. “Another problem with people who fail to examine themselves is that they often prove all too easily influenced. When a talented demagogue addressed the Athenians with moving rhetoric but bad arguments, they were all too ready to be swayed, without ever examining the argument.”
Martha C. Nussbaum, Not for Profit: Why Democracy Needs the Humanities (2010).
(来源:文汇报等)
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