梭伦政治思想探微

发布时间：2018-05-27 11:27

本文选题：梭伦 + 诗歌　；参考：《西南政法大学》2012年硕士论文

【摘要】：诗歌在古希腊人的生活中几乎无处不在。最初,诗歌只是一种记诵的教育工具,希腊人通过诗歌学习那些希腊世界的生活必需的知识。但随着对世界的认知不断发展,希腊人不再沉迷于英雄神话,智慧变得更为重要,他们开始重新审视城邦、人性、宇宙,诗歌逐渐发展成为一种深刻的自我表达工具。城邦时代,强人们的行为往往会影响到整个城邦,作为城邦教育者的诗人因而必须对公共问题进行思考,他们的思考转化为言辞之时即是诗歌。故而,从诗歌着手窥读诗人的思想本相成为合理的选择。荷马与赫西俄德对希腊精神世界影响毋庸置疑,二者都将现实世界的盛衰秩序等敬付神意。神在天上观望人间,当人有僭越之心或不端之举,神罚即会降临于不端者及其整个城邦。此亦人应当谨慎行事以及城邦应当如何组织的原则。神意是荷马与赫西俄德的城邦运转的动力。然而梭伦的城邦并不由宙斯统治,它摆脱了神意的专断恣肆,但同时也失去了神明庇护的力量,它的运转需要城邦中人自己负责,城邦的动力之源于是内生于城邦之中。在早期希腊宇宙思想中,具体事物被视为一个更宏大域内的一部分,那里有着内在的秩序规则而无被强加的外在力量。梭伦眼前的城邦即是如此：这是一个自足的、独立的共同体,它靠着自己的能量运转,有着自己理解万物的语言。其时,人们已经开始用一种完整的秩序将复杂的现象纳入了人类智力与行为的可能范围之内。一旦获得了恰当的秩序,城邦本身便成为一个小小乾坤它不受任何外在力量的辖制,无论神力抑或异族,它的正义正在于其内在各因素“各得其位”,而这些因素之间的关系则应视为一个整体去进行理解。梭伦的既是作为整体的城邦,也是城邦中每一个具体的个人。个体的恶造成公共的恶,而最终公共的恶又会攫住那些个体。梭伦看到了这些纷乱意象背后的规律,那就是正义的必然性。但梭伦的不是简单的各种力量之间的平衡,更像是承诺将来的果报,果报的必然性会驱使每个人抑制自己的肆心在诗歌36中,法律成为公民一体化的焦点,一种共同的、强制的正义感协调了城邦中个体的不同选择。正如亚里士多德的训谕：人必须先看到具体个体内正义的道德德性,才能看到城邦内正义的道德德性。审慎(∑ω(ppoovη)要求我们安排自己事务的方式必须与内蕴在正义之中更为广泛意义上的秩序一致,通过我们每个人的节制,让城邦所有事物井然有序的和谐即得以维持。梭伦的城邦实则是一个由支配的道德世界。
[Abstract]:Poetry was almost everywhere in the life of the ancient Greeks. At first, poetry was only a means of reciting, through which the Greeks learned the necessary knowledge of life in the Greek world. But with the continuous development of the cognition of the world, the Greeks no longer indulged in heroic myth, wisdom became more important, they began to re-examine the city-states, human nature, the universe, poetry gradually developed into a profound tool of self-expression. In the age of city-state, the behavior of strong people often affects the whole city-state. Therefore, the poet, as a city-state educator, must think about public problems. When their thinking is translated into words, it is poetry. Therefore, it is a reasonable choice to read the poet's thought from poetry. There is no doubt that Homer and Hessioord influence the Greek spiritual world. Both of them honor the rising and falling order of the real world. God watches the world in heaven, and when there is a transgression or misdeeds, the punishment of God will befall the misdeeds and the whole city-state. This should also be cautious and how the city-states should be organized. The gods were the driving force behind Homer and Hessiod's city-states. However, the polis of Solon was not ruled by Zeus. It got rid of the arbitrariness of the gods, but also lost the power of the gods. Its operation required the people of the city-states to take charge of themselves, and the power of the city-states was born in the city-states. In the early Greek idea of the universe, concrete things were seen as part of a larger domain, where there were internal rules of order without imposed external forces. This is the case with the city-state before Solon: a self-contained, independent community that operates on its own energy and has its own language for understanding everything. By then, a complete order had begun to incorporate complex phenomena into the possibilities of human intelligence and behavior. Once the proper order has been obtained, the city-state itself becomes a little ruler who is not governed by any external force, whether divine or alien, whose justice lies in its internal factors, "each taking its place," The relationship between these factors should be understood as a whole. Solon's is not only a city as a whole, but also a specific individual in the city. The evil of the individual causes the evil of the public, and in the end, the evil of the public grabs the individual. Solon saw the law behind these confused images, and that was the inevitability of justice. But Solon's balance is not a simple balance of forces, but rather a promise of the future. The inevitability of the outcome drives everyone to restrain their own insolence. In Psalm 36, the law becomes the focal point of civic integration, a common. The forced sense of justice harmonizes the different choices of the individual in the city-state. Just as Aristotle's admonition: man must first see the moral virtue of justice within a specific individual before he can see the moral virtue of justice in a city-state. Prudence requires that the way we arrange our affairs must be consistent with the order in the broader sense of justice, and that, through the restraint of each of us, all things in the city-state can be maintained in harmony in an orderly manner. The polis of Solon is a world of morality.
【学位授予单位】：西南政法大学
【学位级别】：硕士
【学位授予年份】：2012
【分类号】：D091

【共引文献】