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包郵 新書(shū)--世界學(xué)術(shù)經(jīng)典·英文版:論人類不平等的起源與基礎(chǔ)(精裝)
作者：（法）讓-雅克.盧梭 著
開(kāi)本：
32開(kāi)
頁(yè)數(shù)：
168
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新書(shū)--世界學(xué)術(shù)經(jīng)典·英文版:論人類不平等的起源與基礎(chǔ)(精裝) 版權(quán)信息
- ISBN：9787532786008
- 條形碼：9787532786008 ; 978-7-5327-8600-8
- 裝幀：一般膠版紙
- 冊(cè)數(shù)：暫無(wú)
- 重量：暫無(wú)
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新書(shū)--世界學(xué)術(shù)經(jīng)典·英文版:論人類不平等的起源與基礎(chǔ)(精裝) 本書(shū)特色
今日世界，瘟疫肆虐，物欲橫流，人與人之間的貧富差距越來(lái)越大，讓我們不得不思考這一切的起源。在這點(diǎn)上，盧梭的《論人類不平等的起源與基礎(chǔ)》也許能給我們一些啟發(fā)。盧梭認(rèn)為人類之間存在兩種不平等，一種是自然的或是生理上的，在年齡、健康狀況、體質(zhì)強(qiáng)弱和智力或心理上的各種差異；另一種是精神或政治上的不平等。
新書(shū)--世界學(xué)術(shù)經(jīng)典·英文版:論人類不平等的起源與基礎(chǔ)(精裝) 內(nèi)容簡(jiǎn)介
《論人類不平等的起源與基礎(chǔ)》和《社會(huì)契約論》一道，是盧梭重要的思想著作，也是當(dāng)時(shí)社會(huì)政治哲學(xué)大廈兩塊不可或缺的奠基石。這本薄薄的小書(shū)主要由兩部分構(gòu)成，盧梭關(guān)于人類不平等問(wèn)題進(jìn)行了針對(duì)人類屬性的探究和針對(duì)社會(huì)進(jìn)化的探究。在書(shū)中，盧梭主要討論了自然層面以及社會(huì)層面這兩種類型的不平等。他先闡明生理層面的不平等源于個(gè)體的生理差異，爾后指出財(cái)產(chǎn)的私有和不均才是人類社會(huì)一切不平等現(xiàn)象的源泉。該書(shū)的思想極大地促成了法國(guó)大革命的燎原之勢(shì)，也為世界資產(chǎn)階級(jí)政治革命提供了理論依據(jù)。
新書(shū)--世界學(xué)術(shù)經(jīng)典·英文版:論人類不平等的起源與基礎(chǔ)(精裝) 目錄
導(dǎo)讀
Dedication to the Republic of Geneva
Preface
A Dissertation on the Origin and Foundation of the Inequality of Mankind
The First Part
The Second Part
Rousseau's Notes
術(shù)語(yǔ)匯編與簡(jiǎn)釋
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新書(shū)--世界學(xué)術(shù)經(jīng)典·英文版:論人類不平等的起源與基礎(chǔ)(精裝) 節(jié)選
1.What is the origin of the inequality among men, and is it authorized by natural law? 2. Of all human sciences the most useful and most imperfect appears to me to be that of mankind: and I will venture to say, the single inscriptionon the Temple of Delphi contained a precept more difficult and more important than is to be found in all the huge volumes that moralists have ever written. I consider the subject of the following discourse as one of the most interesting questions philosophy can propose, and unhappily for us, one of the most thorny that philosophers can have to solve. For how shall we know the source of unequality between men, if we don't begin by knowing mankind? And how shall man hope to see himself as nature made him, across all the changes which the succession of place and time must have produced in his original constitution? How can he distinguish what is fundamental in his nature from the changes and additions which his circumstances and the advances he has made have introduced to modify his primitive condition? 3. Let us conclude then that man in a state of nature, wandering up and down the forests, without industry, without speech, and without home, an equal stranger to war and to all ties, neither standing in need of his fellow-creatures nor having any desire to hurt them, and perhaps even not distinguishing them one from another; let us conclude that, being self-sufficient and subject to so few passions, he could have no feelings or knowledge but such as befitted his situation; that he felt only his actual necessities, and diregarded everything he did not think himself immediately concerned to notice, and that his understanding made no greater progress than his vanity. If by accident he made any discovery, he was the less able to communicate it to others, as he did not know even his own children. Every art would necessarily perish with its inventor, where there was no kind of education among men, and no generations succeeded generations without the least advance; when, all setting out from the same point, centuries must have elapsed in the barbarism of the first ages; when the race was already old, and man remained a child. ……
新書(shū)--世界學(xué)術(shù)經(jīng)典·英文版:論人類不平等的起源與基礎(chǔ)(精裝) 作者簡(jiǎn)介
讓-雅克·盧梭是法國(guó)18世紀(jì)思想家、哲學(xué)家與教育家。他一生著述頗豐，除了為中國(guó)讀者所熟知的《社會(huì)契約論》《愛(ài)彌兒》和《懺悔錄》，《論人類不平等的起源與基礎(chǔ)》更是他不可忽視的奠基之作。戴家琪，英語(yǔ)語(yǔ)言文學(xué)博士、副教授，曾獲2013年“外教社杯”全國(guó)大學(xué)英語(yǔ)教學(xué)比賽總冠軍，次年獲評(píng)“上海市十大外語(yǔ)杰出人物”。
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