巴门尼德

巴门尼德【生卒】：约前6世纪末—前5世纪中叶以后

【介绍】： 古希腊哲学家，埃利亚学派的主要代表人物。其著作有《论自然》，现仅存一些残篇。巴门尼德继承了色诺芬尼提出的关于神是唯一的、无所不在、绝对不动不变的观点，创立了客观唯心主义和形而上学的存在学说。他认为世界万物的本原是“存在”，“存在”是统一的、永恒的、不动和不变的。他反对和攻击赫拉克利特的“存在又不存在”的辩证法思想，认为“存在者存在，不存在者不存在”，“存在者存在，它不可能不存在；存在者不存在，这个不存在必然存在，不存在者存在是不可能的”。只有那些“不能分辨是非的群氓”，才“居然认为存在者和不存在同一又不同一，一切事物都有正反两个方向”。在认识论中，他否认感性认识的作用，认为人们通过感觉所认识到的都是变化无常的东西，是不真实的。感官不能向人们提供真理，它只能向人们提供似是而非的意见，只有通过理性认识才能得到真理。他认为“被思想的东西和思想的目标是同一的”，即“思维与存在是同一的”。巴门尼德是最早在唯心主义基础上提出思维与存在同一性原理的人，他的认识论是唯心主义的。

巴门尼德简介巴门尼德是古希腊的哲学家，大约公元前515年出生在爱利亚，他是前苏格拉底哲学家中最有代表性的人物之一。下面是我搜集整理的巴门尼德简介，希望对你有帮助。
巴门尼德简介
巴门尼德的具体生存时间现在已经无法准确的知晓了，研究认为巴门尼德活跃在公元前6世纪末~前5世纪中叶以后，特别是五世纪的上半叶是其思想成熟和影响最大的时期，巴门尼德创立了爱利亚派，也是这一哲学派别的主要代表人物。巴门尼德是克塞诺芬尼的学生，但是也受到毕达哥拉斯派的影响。巴门尼德认为没有事物是永恒不变的，人的感官认知是不可靠的。受到了克塞诺芬尼关于神是不动的“一 ”的理论影响，创立了自己的形而上学的理论，这一理论的出现是通过对抽象形象的概括出来的，是从感官世界概括出来的一般范畴的“存在”，巴门尼德认为事物是永恒存在的，是不会发生变化的，虽然我们有时候看到这个事物已经不存在了，但是它却存在于我们不知道的某个地方。

巴门尼德还认为存在是不动的，是真实的，能够被思想，感性世界的具体事务是非存在，是假象，不能被思想。巴门尼德提出没有存在之外的思想，被思想的东西与思想的目标是同一的，因此巴门尼德提出了“思想与存在是同一的”的命题。巴门尼德在哲学史上有着非常重要的地位，因为巴门尼德创造了一种形而上学的论证方式。

巴门尼德是一位形而上学的哲学家，可以说是形而上学之中的著名人物，其后很多著名的哲学家都曾经受到巴门尼德的影响。
巴门尼德的贡献
首先巴门尼德对于后世哲学家的影响是非常大的，柏拉图就曾经记载了当时年轻的苏格拉底(这个时候大约是公元前450年左右)曾经与当时已经年迈的巴门尼德见过一次面的事情，苏格拉底肯定是从巴门尼德那里学到了很多的东西，后来柏拉图记述了这段经历，从这段经历的记述中我们也可以看到巴门尼德对柏拉图的影响也是不小的。而且巴门尼德创造了一种形而上学的论证方式，这种论证方式在后世很多哲学家的身上都见到过，甚至是两千多年之后的著名哲学家黑格尔也深受影响。

巴门尼德创造了一种形而上学的论证方式，这种论证方式得到了后世很多哲学家的推崇，很多哲学家身上都曾经见到这种论证方式的影子，很多人说是巴门尼德创造了逻辑，实际上巴门尼德创造的是基于逻辑的形而上学，可以说巴门尼德是形而上学的一个重要的代表性的人物，开创了爱利亚派，并且是这一派别的重要的代表性人物。

总而言之，巴门尼德在哲学上的成就是非常大的，巴门尼德的贡献是举世瞩目的，大大的影响了后世的很多哲学家。
巴门尼德的历史评价
巴门尼德是一位著名的哲学家，其哲学思想大大的影响了后人，甚至是苏格拉底，甚至于柏拉图等都受到其哲学思想的影响，更甚至两千多年之后的著名哲学家黑格尔也受到了巴门尼德的影响，在黑格尔的身上也存在着巴门尼德创立的形而上学的论证方式的影子，可以说巴门尼德是一位伟大的哲学家，这一点是任何人都无法否认的事实。

巴门尼德的学说是形而上学的的代表性学说，形而上学的观点虽然是肯定了事物的客观存在，但是却否认了事物是处于运动之中的，是不停的变化的事实，认为事物无论什么情况之下都是客观存在着，并且是一成不变的，这种思想从今天科学的角度来看还是具有非常大的局限性的，形而上学的论证方式也是缺乏必要的科学依据的，在今天科技发达的情形之下，我们可以一眼就能够看出其具有的落后性，但是在两千五百多年之前就能够提出这种论证方式还是比较具有自己的独创性和进步意义的。

Parmenides 巴门尼德Parmenides 巴门尼德
Birth ca. 520 BCE

Death ca. 450 BCE

School/tradition 学派/传统Eleatic school 爱利亚学派

Main interests 主要兴趣Metaphysics, Ontology 形而上学、本体论

Notable ideas 著名思想Being is, Eternal return, Determinism, Ultimate reality, Monotheism 存在者存在、永恒轮回、决定论、终极实在，一神论

Influenced by 受影响

Amenias, Pythagoras, Xenophanes of Colophon 阿门尼阿斯、毕达哥拉斯、克勒芬的色诺芬尼

Influenced 影响

Zeno of Elea, Melissus of Samos, Socrates, Plato, Aristotle, Spinoza, Nietzsche, Heidegger 爱利亚的芝诺、萨莫斯岛的墨利索斯、苏格拉底、柏拉图、亚里士多德、斯宾诺莎、尼采、海德格尔

Parmenides of Elea was an ancient Greek philosopher born in Elea, a Greek city on the southern coast of Italy. He was the founder of the Eleatic school of philosophy. The single known work of Parmenides is a poem which has survived only in fragmentary form. In this poem, Parmenides describes two views of reality. In The Way of Truth (a part of the poem), he explains how reality is one, change is impossible, and existence is timeless, uniform, and unchanging. In The Way of Opinion, he explains the world of appearances, which is false and deceitful. These thoughts strongly influenced Plato, and through him, the whole of western philosophy.

爱利亚的巴门尼德是一位生于爱利亚（意大利南海岸的希腊城市）古希腊哲学家。他是爱利亚哲学学派的创始人。他众所周知的唯一作品是一首仅以残篇形式幸存的诗。在诗中，巴门尼德表述了两种对实在的观点。在“真理之路”（诗的一部分）中，巴门尼德解释实在如何是“一”，变化是不可能的、存在是永恒的、同一的和不变的。在“意见之路”中，巴门尼德解释表象世界，认为表象世界是虚假的、欺人的。这些思想强烈影响了柏拉图，通过柏拉图，又影响了整个西方哲学。

Parmenides is one of the most significant of the pre-Socratic philosophers. His only known work, conventionally titled On Nature, is a poem, which has only survived in fragmentary form. Approximately 150 lines of the poem remain today; reportedly the original text had 3,000 lines. It is known, however, that the work originally divided into three parts:

巴门尼德是最重要的前苏格拉底哲学家之一。他唯一幸存的作品是一首诗，习惯上称之为《论自然》，仅以残篇的形式保存下来。将近150行诗流传至今；据传原作品共有3000行。可是，我们知道，这部作品最初分为三个部分：

A proem, which introduced the entire work,

A section known as "The Way of Truth", and

A section known as "The Way of Appearance/Opinion".

序言，介绍整个作品；一部分称之为“真理之路”和另一部分称之为“现象/意见之路”。

The poem is a narrative sequence in which the narrator travels "beyond the beaten paths of mortal men" to receive a revelation from an unnamed goddess (generally thought to be Persephone or Dike) on the nature of reality.

诗采取叙事形式，其中叙述者超越常人所走的路，获得一位无名女神（一般认为是珀尔塞福涅[宙斯之女] 或狄刻[秩序女神]）有关实在性质的启示。

Parmenides attempted to distinguish between the unity of nature and its variety, insisting in the Way of Truth upon the reality of its unity, which is therefore the object of knowledge, and upon the unreality of its variety, which is therefore the object, not of knowledge, but of opinion. In the Way of Opinion he propounded a theory of the world of seeming and its development, pointing out however that, in accordance with the principles already laid down, these cosmological speculations do not pretend to anything more than mere appearance.

巴门尼德试图区分统一的自然与多样性，认为多样性并非实在，因而是意见而不是知识的目的。在“意见之路”中，他提出一个表现世界及其发展的理论，但是他指出，按照确定的原则，这些宇宙猜想只不过是外表。

Proem 序言

In the Proem Parmenides describes his journey from darkness to light. Carried in a whirling chariot, and attended by the daughters of the Sun, he reaches a temple sacred to an unnamed goddess, by whom the rest of the poem is spoken. He must learn all things, she tells him, both truth, which is certain, and human opinions; for, though one cannot rely on human opinions, they represent an aspect of the whole truth.

在序言中，巴门尼德描述他的黑暗至光明之路。乘坐着疾驶的马车，由太阳的女儿们陪伴着，他抵达了一个朝拜未名女神的神殿，诗的其余部分就是由她来说出来的。她告诉巴门尼德，他必须了解真理（它是可靠的）与常人意见；因为，虽然我们不能信赖常人意见，但它们也表达了真理的一个方面。

The Way of Truth  真理之路

The Way of Truth discusses that which is real, which contrasts in some way with the argument of the Way of Opinion, which discusses that which is illusory. Under the Way of Truth, Parmenides stated that there are two ways of inquiry: that it is, that it is not. He said that the latter argument is never feasible because nothing can not be.

与讨论虚幻的“意见之路”相比，“真理之路”讨论的是真实的东西。沿着“真理之路”，巴门尼德认为，有两种探究方式：存在与非存在。他说后一种观点是站不住脚的，因为不存在根本就不存在。

The Way of Opinion 意见之路

In the Way of Appearance/Opinion/Seeming, Parmenides proceeds to explain the structure of the becoming cosmos (which is an illusion, of course) that comes from this origin.

在“意见之路”中，巴门尼德继续解释来自本源的生成宇宙（当然是一种幻象）的结构。

The structure of the cosmos is a fundamental binary principle that governs the manifestations of all the particulars: "the aether fire of flame", which is gentle, mild, soft, thin and clear, and self-identical — this is something like the masculine principle — and the other is "ignorant night", body thick and heavy — this is something like the feminine principle.

宇宙的结构是这样一个基本的二分原则：它控制着所有细节的表现—“以太火焰”，它是温和的、适度的、柔软的、稀薄的、明亮的、自我统一的—有点像阳性原理；另一部分是“物质的黑夜”，厚且重的那部分—有点像阴性原理。

Interpretations of Parmenides 对巴门尼德的解释

The traditional interpretation of Parmenides work is that he argued that the every-day perception of reality of the physical world is mistaken, and that the reality of the world is One Being: an unchanging, ungenerated, indestructible whole. Under the Way of Opinion, Parmenides set out a contrasting but more conventional view of the world, thereby becoming an early exponent of the duality of appearance and reality. For him and his pupils, the phenomena of movement and change are simply appearances of a static, eternal reality.对巴门尼德作品的传统解释是：他认为，对自然界本体的日常感觉是错误的，世界本体是“单一的存在”：一个不变、非生成及不可毁灭的整体。巴门尼德根据“意见之路”提出了一个相反但更为传统的世界观，因而成为早期对表现与本体的二元性进行解释的人。

Nature (Prologue)

The mares that draw me as far as my heart would go escorted me, when the goddesses who were driving set me on the renowned road that leads through all cities the man who knows. Along this I was borne; for along it the wise horses drew at full stretch the chariot, and maidens led the way, The axle, urged round by the whirling wheels at either end, shrilled in its sockets and glowed, as the daughters of the sun, leaving the house of night and pushing the veils from their heads, hastened to escort me towards the light.

拉着我和我的心的马车护卫着我前行，驾车的女神们把我带往穿过智者所知的所有天下闻名的大道。我沿着这条路前行；沿着这条路，聪明的马儿载着我全速前进，少女们引路，车轮疾转速行，车轴发烫、吱吱尖叫，太阳的女儿们驶离夜幕，拉下头上的面纱，加速把我送向光明。

There are the gates of the ways of night and day, enclosed by a lintel and a threshold of stone; and these, high in the ether, are fitted with great doors, and avenging Justice holds the keys which control these ways. The maidens entreated her with gentle words, and wisely persuaded her to thrust back quickly the bolts of the gate. The leaves of the door. swinging back, made a yawning gap as the brazen pins on either side turned in their sockets. Straight through them, along the broad way, the maidens guided mares and chariot; and the goddess received me kindly, and taking my right hand in hers spoke these words to me:

黑夜与白天之间有大门，由过梁与石头门槛围绕；这些们高耸入云，紧紧关闭，复仇女神掌管着启门的钥匙。少女们好言相求，机灵地劝说她开门。大门上黄铜插销转动，打开了一道缝，门开了。少女们驾车长驱直入，步入金光大道；女神亲切地接见我，她抓着我的右手，对我言道：

"Welcome. youth, who come attended by immortal charioteers and mares which bear you on your journey to our dwelling. For it is no evil fate that has set you to travel on this road, far from the beaten paths of men, but right and justice. It is meet that you learn all things--both the unshakable heart of well-rounded truth and the opinions of mortals in which there is no true belief. But these, too, you must learn completely, seeing that appearances have to be acceptable, since they pervade everything."

欢迎你，年轻人，在神车驭手的陪同下，你乘坐马车长途跋涉来到我处。引领你沿着人们常走之路跋涉的并非厄运，而是公平与正义。你了解所有这些都是很恰当的---既认识多姿多彩的真理也了解没有信仰的凡人意见，这些意见，无处不有，因其表面尚可接受，所以你要彻底研究。

The Way of Truth

Come now, and I will tell thee--and do thou hearken and carry my word away--the only ways of enquiry that can be thought of: the one way, that it is and cannot not-be, is the path of Persuasion, for it attends upon Truth; the other, that it is-not and needs must not-be, that I tell thee is a path altogether unthinkable. For thou couldst not know that which is-not (that is impossible) nor utter it; for the same thing can be thought as can be [construction as above, literally the same thing exists for thinking and for being].

来，让我告诉你—我的话你要倾听---只有这些研究方法可以设想：第一条道路是---存在者存在，它不可能不存在---这是确信的途径，因为它符合真理；第二条道路是---存在者不存在，非存在必然存在，我告诉你，这是一条不可以想象的路。因为你不可能认识也无法言说非存在—这是不可能的；因为可以想象与存在是统一的。

That which can be spoken and thought needs must be: for it is possible for it, but not for nothing, to be; that is what I bid thee yonder. This is the first way of enquiry from which I hold thee back, and then from that way, also on which mortals wander knowing nothing, two-headed; for helplessness guides the wandering thought in their breasts; they are carried along, deaf and blind at once, altogether dazed--hordes devoid of judgment, who are persuaded that to be and to be-not are the same, yet not the same, and that of all things the path is backward-turning.

可以言说与想象者一定存在：因为存在者存在是可能的，而不存在者存在是不可能的；这一点你必须记住。这就是你要坚持的第一条研究道路，然后就是凡人匆匆一无所知、彷徨不定的道路，因为不知所措引领着他们摇摆不定的思想；他们既聋又哑，头昏眼花---这群人毫无判断，认为存在与非存在既同一又不同一，万物之路皆有相仿的方面。

For never shall this be proved, that things that are not are; but do thou hold back thy thought from this way of enquiry, nor let custom, born of much experience, force thee to let wander along this road thy aimless eye, thy echoing ear or thy tongue; but do thou judge by reason the strife-encompassed proof that I have spoken.

证明非存在存在根本是不可能的；你要在思想上避免这种研究方式，也不要让很多来自经验的习惯强迫尼德没有方向的眼睛、应声虫的耳朵或舌头徘徊于这条道路上；你要凭理性围绕我所说的证据加以判断。

One way only is let to be spoken of, that it is; and on this way are full many signs that what is is uncreated and imperishable, for it is entire, immovable and without end. It was not in the past, nor shall it be, since it is now, all at once, one, continuous; for what creation wilt thou seek for it? How and whence did it grow? Nor shall I allow thee to say or to think, "from that which is not"; for it is not to be said or thought that it is not. And what need would have driven it on to grow, starting from nothing, at a later time rather than an earlier? Thus it must either completely be or be not.

只有一种可言说的道路，那就是：存在者存在；在这条道路上有很多说明存在者既非创生亦非消灭的迹象，因为它是完整的、不动的、没有完结的。它既非存在于将来，也非存在于过去，因为它是全然存在于现在的连续的整体；你寻求它是什么产生的、如何、何时产生的吗？我不允许你这样说话这样思考，“来自非存在”，因为对于非存在既无法言说也无法思考。如果需要从开始成长，那它为什么不晚一点产生呢？所以，它要么就整个存在，要么就不存在。

Nor will the force of credibility ever admit that anything should come into being, beside Being itself, out of Not-Being. So far as that is concerned, justice has never released (Being) in its fetters and set it free either to come into being or to perish, but holds it fast. The decision on these matters depends on the following: IT IS, or IT IS NOT. It is therefore decided--as is inevitable-(that one must) ignore the one way as unthinkable and inexpressible (for it is no true way) and take the other as the way of Being and Reality. How could Being perish? How could it come into being? If it came into being, it is Not; and so too if it is about-to-be at some future time. Thus Coming-into-Being is quenched, and Destruction also into the unseen.

除了存在之外，可信性的力量绝不允许从非存在中产生任何存在。事实上，正义从不放松存在的锁链，让其自由存在或消灭，而是紧紧地抓住它不放。对这些事情的判断依据是：它不是存在就是非存在。因此我们断定---这是必然---我们必须拒绝不可想象与言说的道路（因为它是不正确的道路），因而把另一条道路作为存在与本体的道路。存在如何消灭？存在是怎样产生的？如果它是产生的，它现在就是非存在；如果它在将来产生也是一样的。所以，产生被禁止，消灭也是不可能的。

Nor is Being divisible, since it is all alike. Nor is there anything (here or) there which could prevent it from holding together, nor any lesser thing, but all is full of Being. Therefore it is altogether continuous; for Being is close to Being.

存在不可分，因为它是一个整体。没有什么东西能阻止它保持整体，也没有什么东西能减少它，它就是存在全部。所以它是完全连续的；因为存在紧挨着存在。

But it is motionless in the limits of mighty bonds, without beginning, without cease, since Becoming and Destruction have been driven very far away, and true conviction has rejected them. And remaining the same in the same place, it rests by itself and thus remains there fixed; for powerful Necessity holds it in the bonds of a Limit, which constrains it round about, because it is decreed by divine law that Being shall not be without boundary. For it is not lacking; but if it were (spatially infinite), it would be lacking everything.

存在在强大的锁链的束缚下是不动的，它无始无终，因为产生与消灭已被远远赶走，镇里的信念也拒斥它们。它是同一的，永远在一个地方，依据自身而存在，因而是固定的；由于强大的必然性将它紧紧束缚，不让其四处走动，神圣的法律规定，如果没有界限，存在就是非存在。它没有缺陷；如果它在空间上是无限的，那么它就会处处有缺陷。

To think is the same as the thought that It Is; for you will not find thinking without Being, in (regard to) which there is an expression. For nothing else either is or shall be except Being, since Fate has tied it down to be a whole and motionless; therefore all things that mortals have established, believing in their truth, are just a name: Becoming and Perishing, Being and Non-Being, and Change of position, and alteration of bright colour.

思想与对存在的思想是同一的；因为没有为思想表达的存在，就不会出现思想。除了存在之外，不会再有别的东西，因为命运已把它弄成一个不动的整体，所以，相信其真理的凡人们已确定的所有东西---生成与消灭，存在于非存在，位置的变化与光色的改变---都只是一个名字而已。

But since there is a (spatial) Limit, it is complete on every side, like the mass of a well-rounded sphere, equally balanced from its centre in every direction; for it is not bound to be at all either greater or less in this direction or that; nor is there Not-Being which could check it from reaching to the same point, nor is it possible for Being to be more in this direction, less in that, than Being, because it is an inviolate whole. For, in all directions equal to itself, it reaches its limits uniformly.

然而，由于存在空间的限制，存在在各个侧面都是完整的，就象一个很圆的球体，在各个方向上相对于中心都是对称的，因为它不可能在一个方向上小另一个方向上大；没有非存在阻止它达到同一点，存在在某一方向上多而在另一方向上少是不可能的，因为它是不可玷污的整体。在所有方向上与其自身的距离都相等，各个方向所受的限制是同一的。

At this point I cease my reliable theory (Logos) and thought, concerning Truth; from here onwards you must learn the opinions of mortals, listening to the deceptive order of my words.

至此，我介绍完了我关于真理可靠的理论（罗格斯）和思想；从此，你必须了解常人意见，倾听我所说的欺骗性情况。

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