因为今年是个二十周年纪念日啊，所以我就在上面买了一款二十周年纪念款的棒球帽。买下后我还在跟店主（其实是老板娘）讲“要小心啊”“北京某位已经因为tee去喝茶了”。果然，没有俩星期，这位店主真的被片警（或者熊猫）请去喝茶了，那个淘宝上的网店也自然被封掉了。当时他在“推”上还直播了去喝茶的过程。好象那是周一的早上，我还没去魔都参加复试，在“推”上比较焦急的等了一天想看看他去喝茶的结果。当然我焦急的原因主要是片警（或者熊猫）把买家名单也拷走了，生怕还没等去复试就给本地熊猫堵在学校里了。不过追查买家这件事后来也就不了了之。临近毕业，我还以为他不会再做网店了，没想到GeekCook居然重生了！于是我又在上面买了两件tee，还专门穿印着自然常数的tee去参加了毕设答辩。

转眼间，一年又快过去了。我真正开始频繁使用“推”是今年的2月14日钱烈宪遇刺的那一天，我follow了雙葉（@doubleaf）。从此，web2.0之门正式向我打开（校内网这种山寨SNS不算2.0）。GeekCook似乎比较相信可以依靠web2.0进行营销，可惜我对web2.0和营销都不太懂。2009年应该是“推”的中国元年，“推”带给了许多中国人一种政治参与的临场感，比如上图就是店主（@digitalboy）参与番禺垃圾处理的群体意见表达的照片，在现场就传到了“推”上。这张图也说明了GeekCook的那个motto，“尽管GeekCook不是最挣钱的网店，但我们立志要做中国最受尊重的网店！”。web2.0也许不能给GeekCook带来很多钱，但肯定给了他一个实现GeekCook所推崇的价值观的机会。

我要买一个GeekCook马克杯。

© 一坨 for 一坨廢紙, 2009. | 木有评论 | http://www.wangyizzz.com/geekcook-and-t/
標簽: web2.0

© 一坨 for 一坨廢紙, 2009. | 1条评论 | http://www.wangyizzz.com/signet-for-a-pile-of-trash/
標簽: 读书

这种理论认为万物都是由不可见的最小单元所构成；通常 ，任何一种将复杂结构或集合视为由基本的部件所构成的理论都可以算是原子论。与之相反，整体论则认为整体大于部分之和。

Deriving from the notion that all matter is formed formed from basic elements, atomism offered a solution to the problems of motion and change that vexed the ancients: how to reconcile being with becoming. In the west, the theory that matter is not continuous but is composed of innumerable tiny particles—eternal, changeless, impenetrable, identical, self-moving, and indivisible—was first clearly stated in the fifth century B.C.E. by the Greek philosophier Democritus, who also coined the term atom, meaning “uncuttable.” Democritus further postulated that atoms exist and interact in empty space and that change occurs in the world through these interactions. The relative accuracy of this hypothesis is nothing less than astouding, considering that at the time it was pure conjecture and counterintuitive—indeed, Plato and Aristotle condemned it was nonsense. Coincidentally and almost simultaneously, a very similar atomic theory was posed in Indian Jainist philosophy; later Vaiseshika shcool of Hinduism also taught an atomistic theory of physics.

得益于“万物都由基本元素所构成”这一思想，原子论解决了一个困扰着古代人的关于运动与变化的问题：如何协调存在与产生的关系。在西方，希腊哲学家德谟克利特在公元前五世纪最先清晰地表述了这种理论：物质是不连续的,而是由无数永恒的、不变的、不可入的、相同的、自己运动的及不可分的小颗粒所组成。他创造了术语“原子”，意思是“不可分割的”。德谟克利特进一步假设：原子存在并且在空间中相互作用，世界上的变化就是通过这些相互作用发生的。考虑到在那个时代这个理论纯粹是种猜测并且不依靠直觉，那么该假设的相对准确性简直是令人惊骇——实际上柏拉图和亚里士多德斥其为毫无意义。巧合的是，一种非常相似的原子理论几乎同时出现在印度耆那教哲学中；后来，在印度教的吠世史迦学派的学校中也在教授一种原子论的物理。

In the first century B.C.E., the Roman epicurean Lucretius outlined an atomistic philosophy in his peom On the Nature of Things, which attritubuted the world’s vairety to what he saw as atoms’ inherent and unpridictable liveness. The rediscovery of this poem in the 15th century contributed to the eventual reemergence of atomic theory to chanllenge the prevailing Aristotelianism fo the Middle Ages, which conceived of the universe as filled with substance and rejected the idea of moving particles in a void.

在公元前一世纪 ，罗马伊壁鸠鲁学派学者卢克莱修在他的《物性论》一诗中概述了一种原子论哲学，他将世界的变化归结为他所观察到的原子内在的、不可预测的活性。公元十五世纪该诗的重新发现推动了原子理论的最终崛起，原子理论对中世纪所流行的亚里士多德主义形成了冲击，亚里士多德主义认为宇宙中充满了物质并且否定了在太空中有运动微粒的观点。

Descartes and Newton held atomistic, or “corpuscular,” theories of matter, but it was the English chemist John Dalton who revived the term “atom” and proposed that every elementary chemical is composed of identical atoms of  a type unique to that element, and  that what differentiates  atoms is their weight. The ancient conception of atoms as the irreducible, indestructible basis of matter held firm until  the atom was “split” in the 1940s, and quantum  physics has recently demolished the notion that reality is fundamentally solid.

笛卡尔和牛顿对于物质也持原子理论或“微粒”说，但是则是由英国化学家约翰·道尔顿重新启用了“原子”这个术语并且提出每一中基本的化合物都是由原子组成，相同的原子都属于一种独特的元素，原子间的不同之处是他们的重量。关于原子是物质最小的、不可破坏的基础的古老概念在1940年代原子被“分割”后才被打破，而其后量子物理又摧毁了“实在性在根本上是可靠的”这一观念。

Atomsitic policital and social  theories, such as Hobbes’s and Mill’s, view society  as composed  of autonomous individuals motivated primarily by competitive self-interest. Mental atomism is the theory, most influentially stated by John Locke, that human consciousness is an aggregate of discrete experiences—simple perceptions that combine,  like atoms, to produce complex thought. The theory of logical atomism, considered and later abandoned by both Wittgenstein and Russell, employs the same anology, holding that sentences or propositions are “molecular”, that is, constructed from “atomic facts,” or fundamental units of meaning.

如霍布斯或密尔的原子政治学或原子社会学理论，认为社会是由自主的个体所组成，而个体为竞争性的个人利益所驱动。约翰·洛克广泛地论述了精神原子论，该理论认为人类的意识是个别经验之总和——简单的感知像原子一样结合而产生了复杂的思想。由维特根斯坦和罗素提出而后又被抛弃的逻辑原子论也使用了相同的类比，认为句子或命题是“分子”，因此由“原子事实”或者意义的基本单元所构成。

————————有些许困难的分割线————————

1. 有些句子我好像可以读懂英文，例如“how to reconcile being with becoming”，含义应该是“如何找出产生与存在之间的联系”，但是如果这样翻译则不忠于原文，而reconcile在字典中只有“协调”、“调整”的意思。对于这种情况，我没有办法。
2. 定语很难翻译，这个辞条中有些定语从句我无法分离成一个句子。
3. 辞条最后关于其他原子论我都没什么了解，尤其是“mental atomism”，我不确定前人是否用过“精神原子论”这个词 。

需要看些翻译方法的书。

© 一坨 for 一坨廢紙, 2009. | 木有评论 | http://www.wangyizzz.com/atomism/
標簽: 思想史, 西方哲学

这个人看起来在装13

这个人看起来很像柴小官人

这是在哪里？

小朋友。

© 一坨 for 一坨廢紙, 2009. | 木有评论 | http://www.wangyizzz.com/old-film-in-a-old-book/
標簽: 旧书, 照片

在古代的宇宙观中，特别是希腊人和印度人，土、气、火、水四种基本的最小的物质构成了万物。物质只由原子组成，这种现代的对化学元素的理解与古代基本起源的不可化约性概念颇有相似之处。

In the Greek tradition, each element was distinguished by its particular motion: air and fire move naturally upward, fire more so than air; water and earth settled, earth more so. The first Greek to base his system on all four elements was Empedocles, in the fifth century B.C.E. Previous thinkers had recognized a single element as the fundamental principle of the world. The earliest, Thales, had considered it to be water, out of which the other elements were formed—and for this attempt to capture the multiplicity of the world in a unifying principle, he is sometimes called “the first philosophier.” For Anaximenes, the basic principle was air, which assumed other forms through “condensation” and “rarefaction,” and for Heraclitus, whose thoery stressed flux and change, it was five (an emphasis adopted by the Stoics).

希腊信仰中，每一种元素都依据其特有的运动而区分：气和火自然向上运动，火比气更向上；水和土则下降，土更向下。在公元前五世纪，恩培多克勒是第一个将他的哲学观建构在这四种元素之上的希腊人。早先的思想者已经认识到一种单一的元素是这个世界的根本起源。最早的时候，泰勒斯认为其他元素都是由水构成的，并且因此试图用一个统一的起源来表达这个世界的多样性，有时他被称作是“第一位哲学家”。对于阿那克西曼尼而言，他认为基本起源是气——以“凝聚”或“稀薄”的方式呈现为其他元素。而赫拉克利特的理论强调流动和变化，算是第五种元素（这一观点后来被斯多噶学派所吸收）

Water, air, and fire were also variously identified as a fundamental in the Indian Vedic tradition. The seventh-century Hindu philosophier Shankara ranked the four element according to their “subtlety,” or susceptibility to the senses, air being the most subtle as it cannot been seen, tasted, or smelled but only felt. The ancient Chinese distinguished five elements, or phrase: water, fire, earth, metal, and wood.

水、气、火也分别在印度吠陀信仰中被认为是基础物质。七世纪的印度教哲学家商羯罗根据四种元素的“微妙之处”或其受“道”的影响进行分级，气最为细密因为看不到、尝不到、闻不到而只能触到它。古代中国人则划分为五种元素或者“五行”：水、火、土、金、木。

Before Aristotle, the elements were considered immutable. He assigned them the contrasting qualities hot/cold and moist/dry—earth was dry and cold, air moist and hot, fire hot and dry, water cold and moist—and theorized that any element can change into any other with which it had a quality in common, for example, air into fire, as both are hot. The idea of mutability became the basis of alchemy, which sought to turn “base” metal such as lead into gold or silver. To the four earthly elements, Aristotle added a fifth, aether (ether), of which the celestial sphere was composed.

在亚里士多德之前，元素被认为是不可变的。他把元素区分出相对的性质——热或冷、湿或干——土是干和冷，气是湿和热，火是热和干，水是冷和湿。并且在理论上推测任何元素都可以转化为有相同性质的其他元素。比如，气可以转变为火，因为它们都是热的。可变性的观念成为了炼金术的基础，炼金术试图将如铅一类的“基本”金属转化为金或银。在这四种世俗元素之外，亚里士多德增加了第五种元素——以太——构成了天穹。

The Aristotelian view of the elements survived until the 17th century, when Robert Boyle proposed a theory of “primitive and simple, perfectly unmingled bodies,” many more than four, that combine to form chemical compounds. By the early 19th century this approach had given rise to the modern classification of atomic elements.

亚里士多德学派的元素观一直存在至十七世纪，直到罗伯特.波义耳提出了“原初的、简单的、绝对纯净的小体”理论——远远多于四种元素构成了化学混合物。到十九世纪初期，波义耳的方法导致了现代原子元素分类的产生。

———————不算很绝望的分割线——————

像是“四素说”这种描述性的概念还是容易理解的。只是在诸多被引用的希腊原典中，利用四素说附会出不同的世界图景或某些道德或伦理的概念，仅仅以物质的角度来理解四素说看来是肤浅的。从肤浅开始也很好。

© 一坨 for 一坨廢紙, 2009. | 木有评论 | http://www.wangyizzz.com/elements-the-four/
標簽: 思想史, 西方哲学

希腊术语，有多重意义，如“词”、“理性”、“言语”、“交谈”以及“本源”。逻各斯是希腊哲学的中心概念，后来被用于宗教思想中。虽然逻各斯可以在不同的语境中使用，但是在某种程度上通常指一种可以使世界守序的力量。因此，逻各斯即等同于那些意指将世界由混沌而收拾出秩序的词语。

Heraclitus,one of the first to use the term, associated logos, the active, creative principle, ever-moving and changing, with the element fire. Later, in the philosophies of Anaxagoras, Aristotle, and others, nous, the  world mind  or universe intelligence, replaced logos as the motivating principle. The Stoics recieved Heraclitus’ concept and added the idea of the logos spermatikos, the seed of creation and development that spread spontaneously throughout the universe. Here logos becomes reason, the mind of god that not only orders the world but imparts rational intelligence to humankind.

赫拉克利特是最初使用这个术语的人之一，他将逻各斯这个活动的、创生的、永动不居的本源与火元素相联系起来。后来，在阿那克萨哥拉、亚里士多德的哲学中，等同于世界心智或者普遍心智的“理智”一词替代了逻各斯做为使动的起源。斯多噶学派再度使用赫拉克利特的概念并增加了“逻各斯的种子”这一观念，其意为可以自发地遍布于宇宙的创生与发展之种。因此逻各斯变为了理性，创世神的思考不仅可以使世界有序而且将理性智慧传播至人类。

With the Hellenic Jewish philosophier Philo, logos assumed the meaning of a governing plan, God’s blueprint  for the world. The opening verse of St.John’s Gospel—”In the beginning was the Word, and the Word was with God, and the Word was God”—reflects the conception of logos as something divine in and of itself, and leads to the identification of Jesus Christ as the Word incarnate. However, Christian theologians continue to disagree as to whether god and the Word (logos) are synonymous, analogous, or distinct.

希腊的犹太哲学家斐罗，将逻各斯的意义确定为一种治理的企划，是为上帝创世之蓝图。在《约翰福音》的首节中有“太初有道，道与神同在，道就是神。”——反应了关于逻各斯的概念即是属于上帝并与上帝同在的神圣之物，并且使人认为耶稣基督使逻各斯的肉身化。但是在关于上帝与“道”（逻各斯）是否同义、类似以及可区分的问题上，新教神学家们始终有不同的意见。

——————————绝望的分割线————————————————

我觉得这个辞条起码有四种意思存在：思想史上的原意、辞书作者理解的意思、我理解的意思、我翻译出来的意思。以这个趋势发展下去，我觉得我基本不能正确理解西方哲学了。但是实在有没有什么别的办法，读译本与读原本的体会已经不一样，难道还能拿着译本当作原典去揣摩吗？其实这个难题同样存在于经学中，关于十三经的解释也始终争议不断，那么一个经学概念也会有四种意思同时存在：十三经著者的原意，为十三经作注解的人所理解的意思，经学继承者所理解到的意思，我理解的意思。即使这四种理解有交集的话，那这个交集也只能随着代际的更替越来越小。那为什么思想史到现在还在一本正经的写下去？为什么没有一本思想史著作提出过这种担忧？这种自信是在哪里找的呢？难道已经解决了吗？

© 一坨 for 一坨廢紙, 2009. | 木有评论 | http://www.wangyizzz.com/logos/
標簽: 思想史, 西方哲学

公元前5世纪至公元前4世纪早期波形与雅典的巡回教师。从“智者”这个属于引申出指似是而非的辩论的“诡辩”一词，以及暗指聪明油滑的“世故”一词。但希腊语中“智者”一词仅表示掌握某种技艺的人、聪明的老手、或有智慧的人。

The Sophists were the first philosophers to teach for pay, a practice that earned them the scorn of Socrates, who believed it was one’s duty to freely impart knowledge. They taught whatever was wanted by their patrons, from grammer and linguistic analysis to mathematics to techniques for success in public life. But they were, above all, rhetoricians, skilled in rational argument, and it was their reputed willingness to argue either side of a proposition with equal force that spawned their enduring reputation of deceptive reasoning.

智者派是第一批为报酬而授课的哲学家，这种行为让她们遭到了苏格拉底的蔑视，苏格拉底认为哲学家的责任是免费传播知识。出资人想学什么他们就教什么，包括语法、语义分析、数学以及在公共生活中成功的技巧。但是他们亦不过是长于理性辩论的修辞学家。他们那据说是可以就一个论点的正反两面同时争辩的干劲导致了他们抹不去的欺骗性推理的名声。

In their thought, Sophists were more interested in human nature, politics, and society than in the search for the nature of ultimate reality, which occupied the predeccessors and comtemporaries, including Plato. There was no uniform Sophists philosophy, but they tended to reallism and empiricism,in contrast to those who saw life governed by an intrinsic ideal. They also believed, and undertook to prove, that civic virtue could be taught, with radical implication that almost anyone could participate in politics and public life.

智者派的思想对人的本性、政治和社会更感兴趣，而不是像较前的与同时期的哲学家（包括柏拉图）一样执迷于寻找自然的终极实在。相比于认为生命由内在理念所决定的哲学家，智者派没有什么正式的哲学，但是他们倾向于现实主义和经验主义。他们也相信并着手去证明通过强烈的影响可以来教授城邦美德，这样几乎所有人都可以参与到政治和公共生活中去。

Foremost among the Sophists was Protagoras, best known for his dictum”Man is the measure of all things”—that is, the qualities of things are determingd as much or more by our perceptions of them as by anything innate in them. He illustrated this with the parable of the wind. One person feels a wind to be warm, another feels it tobe cold; since it cannot be both hot and cold at once, they cannot both be feeling the same wind, unless, of course, these qualities are only subjective.

智者派中最著名的要数普罗太戈拉，以其箴言“人是万物的尺度”而闻名，也就是说，事物的特性甚至更取决于我们对其感知的程度，如同本来就存在一样。他用风的寓言证明了这个论断。一个人觉得风热，另一个人觉得风冷，因为风不能同时热或冷，两个人所感觉到的也不可能是同一缕风，除非风的特性是主观的。

The view that has been distilled in the phrase”might makes right”is credited to the Sophists Thrasymachus and Callicles. They appear in Plato’s Republic and Gorgias, respectively, where they argue that”justice”is established by whoever is strong enough to enforce it; self-interest is therefore the only rational course and compulsion the only reason for obediece to authority.

被总结为“强权即真理”的观点应归功于瑟拉西马库斯和克里托。他们分别在柏拉图的《理想国》和《高尔吉亚篇》中出现过，他们认为“正义”是由任何强大到可以使由之的人所建立的；因此自立是唯一理性的做法，而强迫是服从于权威的唯一原因。

© 一坨 for 一坨廢紙, 2009. | 17 条评论 | http://www.wangyizzz.com/sophists/
標簽: 哲学, 思想史, 智者派

先是一周前，我爸把我喊到他的房间，非常严肃的告诉我，我走了之后研究什么题目是我自己的事，但是绝对不能参加反D反GM活动，然后夹七夹八说了一大堆，最后总结道“年轻人啊，就是容易感情用事，这么多年这么多事，还不是谁参加谁傻冒？”

……

过了几天，师太说，虽然反D反GM看起来很危险，但是如果你觉得正确那就去做好了。贤哉！当然，师太不免也耳提面命了一番，主要是不要染上文科男的臭毛病，要谦虚，不要逞强好胜等等。师太的一番叮嘱也体现了师太在上大文学院四年苦大仇深的生活。

还是师太深得我心啊。总之，但行好事，莫问前程。

© 一坨 for 一坨廢紙, 2009. | 1条评论 | http://www.wangyizzz.com/some-tips/
標簽: 反D反GM, 师太

原先混迹在工科男里使我产生了一种幻觉：我的写作还过得去，我的历史学的也还行。面试的时候才发现自己是个小学生。那么，就从一个小学生开始吧。加油！

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標簽: 写作, 读书