亚里斯多德的

We don't think Bonaventure's philosophy is a eclectic philosophy based on Aristotelianism with tendency to Augustinianism, as some scholars thought; we think that Bonaventure established and developed a original synthesis of philosophy and theology, just as Thomas Aquinas did.

我们认为，波纳文图拉所建立的思想体系不是如一些学者所认为的那样，是基于亚里士多德基础上带有奥古斯丁主义倾向的一种折中哲学；相反，波纳文图拉和托马斯·阿奎那一样，已经形成和发展了一种原创性的哲学综合，波纳文图拉哲学是对亚里士多德和奥古斯丁进行综合而完成的统一、一致而融贯的综合体系，我们既不能简单称之为奥古斯丁主义，也不能叫亚里士多德主义，它就是波纳文图拉主义。

In the furious struggle between newly established Aristotelianism and Augustinianism which insisted the tradition of Platonism, two great theologians and philosophers, Thomas Aquinas and Bonaventure presented themselves, who stood for the highest level of theology and philosophy system at that time. The former one successfully established a new philosophy system using Aristotelianism, and the latter one developed the Platonism-Augustinianism to the peak.

在新兴的亚里士多德主义与坚持柏拉图传统的奥古斯丁主义之间的激烈斗争中，产生了代表那一时代创立神学－哲学综合体系最高水平的两位伟大的神学家、哲学家，即托马斯·阿奎那和波纳文图拉，前者成功地利用亚里士多德理论建立起新的神哲学体系，后者则将柏拉图传统的奥古斯丁主义发展到顶峰。

He had lost the sense of what the Chorus was in the hands of the great masters, say in the Bacchae or the Eumenides. He mistakes, again, the use of that epiphany of a God which is frequent at the end of the single plays of Euripides, and which seems to have been equally so at the end of the trilogies of Aeschylus. Having lost the living tradition, he sees neither the ritual origin nor the dramatic value of these divine epiphanies. He thinks of the convenient gods and abstractions who sometimes spoke the prologues of the New Comedy, and imagines that the God appears in order to unravel the plot. As a matter of fact, in one play which he often quotes, the _Iphigenia Taurica_, the plot is actually distorted at the very end in order to give an opportunity for the epiphany.

亚里士多德还忘了合唱队是由那掌握命运者来控制，比如酒神的女祭司或者复仇女神欧墨尼得斯；他弄错了神的显现的用处，欧里庇德斯的单幕悲剧结尾处常有神显现，埃斯库罗斯三部曲的结尾好像与此相似，由于失去了活生生的传统，亚里士多德没有意识到神灵显现的仪式渊源和戏剧价值，而把神认为是有时去朗诵新喜剧开场白的这样一种方便和抽象，想象神的出现是为了解开情节的死结，而事实上，在他经常引用的《在奥利斯的伊菲革涅亚》里，情节实际上在结尾处被搅乱，目的是为了给神一个显现的机会。

Under this solution, Plato justifies the possibility for soul of knowing the truth, and makes his way of truth possible. In this fighting, those with whom Plato fights are not those philosophers that are remarked by Aristotle in Metaphysics A 6.987a33-b10, but the philosopher of Elea, Parmenides. On the one hand, the key point of Plato's theory of Forms is coming from Parmenides' concept of Being, which is ungenerated and imperishable, yet on the other hand, the attempt for the possibility of saving the phenomena and for soul to know the truth is urging Plato to put Parmenides' claim to the question.

柏拉图在这当中所奋力搏斗的，主要并不是亚里士多德在《物理学以后诸篇》A 6.987a33-b10所提及的这些哲学家，而是历史上的这位伊利亚哲学家---巴曼尼德斯：柏拉图分离相论的核心来自巴曼尼德斯其毫无生灭变动的「完满的是」，然而，柏拉图拯救现象以及保全思考与知识的可能性的这个企图，却又是必须对巴曼尼德斯的「完满的是」提出批判。

In 1976, it is the first time for the conception to be put forward by Bernard Williams. Though he didn"t define this conception, his discussion showed the possibility of Moral Luck. And he emphasized particularly on the agent"s recept to apprehend the Moral Luck. Later, Thomas Nagel based on the life to classify the Moral Luck and expatiated. He wanted to integrate Moral Luck with the moral theory of Kant. As a result, it is disappointed. Whereafter, basing on the former philosopher, Anthony Kenny thought that it is impossible for him to abate the strain between Kantianism and Moral Luck. Whereas, Kenny had no intention to followed them.

伯纳德·威廉姆斯于1976年第一次提出"道德运气"的概念，虽然没有对概念本身予以界定，但他的论述肯定了概念的可能性，并侧重从行为者主观的角度来理解道德运气；随后，托马斯·内格尔立足现实生活，对道德运气进行分类论述，并试图将康德的道德理论与道德运气结合，当然结果是令人失望的；继威廉姆斯与内格尔之后，安东尼·肯尼在两位哲学家论述的基础之上，认为他自己也无力缓和康德哲学与道德运气的张力，但无意追随威廉姆斯和内格尔的步调，而是从亚里士多德哲学和中世纪基督教神学中探讨道德运气。

Aristotle certainly did research on the natural history of Lesbos, and the surrounding seas and neighbouring areas.

亚里士多德是工作细节尚存的最早的自然历史学家。亚里士多德肯定研究过莱斯博斯岛及其环海与近海区域的自然史。

In the second part, it is argued that the effect of Novum Organum on the philosophy and science is just as the function of beacon. The thesis in this part systematically introduces Bacon"s basic and extensive thoughts excluding Baconian Induction, Theory of the Idols and the Empirical Epistemology that people have thoroughly researched; moreover, the mistakes which people have made are corrected and the limitations of the viewpoints of Novum Organum are also focused on. In the third part, Bacon"s basic and extensive scientific and technological researches are discussed. Regarded to this, the thesis finds that people only paid attention to Bacons view that heat is a motion which Bacon took lots of space in Novum Organum to summarized according to Baconian Induction.

本文总共分为四大部分：首先，分析《新工具》是对亚里斯多德《工具论》的勇敢挑战，并着重论述了培根的政治和文化背景对他的新思想所造成的深刻影响；其次，系统探讨《新工具》在哲学和科学中起到的灯塔作用，本文论述了培根的基本哲学和科学思想及具体应用和反映，但是对前人已深入探讨过的培根式归纳法、四假象说和经验认识论不再论述，同时对前人的一些误读进行澄清，并分析培根的《新工具》在哲学和科学思想方面的局限；再次，对前人很少涉猎的《新工具》中的科学研究方面进行系统论述，本文发现人们基本上仅仅注意到了培根在《新工具》中大篇幅运用培根式归纳法进行举例论证的热动说，而对这本书中其他的科学研究不甚关注。

He defined science as the demonstrated knowledge of the causes of things, of which there are four types: the material cause,"that from which, as its constitutive material, something comes, for example the bronze of the statue"; the formal, or ideal, cause, what the particular stature is ,its essence of nature, such as its being a bust of plato; the efficient cause, that by which it initially comes into existence,"the source of the first beginning of change," as in "the father is the cause of the child"; and the final cause, its "end" or purpose,"that for the sake of which" something is done, such as "health is of walking around."

亚里斯多德通过严格的演示，探究事物的缘由，用以界定科学。他探究事物的模型有如下四类：物质原因，&由何物所构成，成分，如铸像之青铜&；第二类是形式、想象，如是非常之境况，事物之本质，诸如&柏拉图之名相&；第三类是动因，任何存在凭此而来，&变化伊始的本源力量&，正如&父为子之因&；最后一类是终极之因，作为&事已定&的结论而存在，&健康是走路走出来的&。

Boethius is generally called "the first scholastic" because he provided the first Latin translations of Aristotle's logic and other basic works used in the schools of the early Middle Ages as a prerequisite to understanding the Bible and the Latin Church Fathers and to becoming an educated person.

波爱修斯是一般所谓的&第一学校&，因为他提供了第一个拉美翻译亚里士多德的逻辑和其他的基本工程用的，在学校的中世纪早期的一个先决条件，以了解圣经和拉丁美洲教会的父亲，并成为教育的人。

Some of the greatest figures of Western cultural and intellectual history lived in Athens during this period: the dramatists Aeschylus, Aristophanes, Euripides, and Sophocles, the philosophers Aristotle, Plato, and Socrates, the historians Herodotus, Thucydides, and Xenophon, the poet Simonides and the sculptor Pheidias.

一些西方文明史和智慧史上最伟大的人物生活在这个时期的雅典：剧作家埃斯库罗斯，阿里斯托芬，Euripides，Sophocles；哲学家亚里士多德，柏拉图，苏格拉底；历史学家希罗多德，休昔里德斯和色诺芬以及诗人西摩尼德斯和雕塑家菲迪亚斯。

In the United States, chronic alcoholism and hepatitis C are the most common ones.

在美国，慢性酒精中毒，肝炎是最常见的。

If you have any questions, you can contact me anytime.

如果有任何问题，你可以随时联系我。