掃一掃
關(guān)注中圖網(wǎng)
官方微博
>
>>
世界學(xué)術(shù)經(jīng)典系列上帝之城(上、下卷)The City of God(導(dǎo)讀注釋版)(世界學(xué)術(shù)經(jīng)典系列)
本類五星書更多>
-
>
道德經(jīng)說什么
-
>
電商勇氣三部曲:被討厭的勇氣+幸福的勇氣+不完美的勇氣2
-
>
新時期宗教工作與管理
-
>
帛書道德經(jīng)
-
>
傳習(xí)錄
-
>
齊奧朗作品·苦論
-
>
無障礙閱讀典藏版:莊子全書
世界學(xué)術(shù)經(jīng)典系列上帝之城(上、下卷)The City of God(導(dǎo)讀注釋版)(世界學(xué)術(shù)經(jīng)典系列) 版權(quán)信息
- ISBN：9787532786428
- 條形碼：9787532786428 ; 978-7-5327-8642-8
- 裝幀：一般膠版紙
- 冊數(shù)：暫無
- 重量：暫無
- 所屬分類：>>
世界學(xué)術(shù)經(jīng)典系列上帝之城(上、下卷)The City of God(導(dǎo)讀注釋版)(世界學(xué)術(shù)經(jīng)典系列) 本書特色
公元410年，西哥特人攻陷了被譽為“永恒之城”的羅馬，眾人把災(zāi)難的矛頭指向基督徒。奧古斯丁在此情況下歷經(jīng)十四年寫成《上帝之城》，在反駁羅馬多神教的同時為基督教辯護(hù)。他認(rèn)為追求至善的神是人本性的需要，是人生z大的幸福，人生的*終目的就是脫離罪惡的“塵世之城”，進(jìn)入幸福的“上帝之城”。《上帝之城》包含了奧古斯丁的全部宗教、哲學(xué)思想，對于基督教神學(xué)的意義十分深遠(yuǎn)，值得一讀。
世界學(xué)術(shù)經(jīng)典系列上帝之城(上、下卷)The City of God(導(dǎo)讀注釋版)(世界學(xué)術(shù)經(jīng)典系列) 內(nèi)容簡介
《上帝之城》是奧古斯丁花費整整十四年心血完成的經(jīng)典巨作，被譽為神學(xué)百科全書。全書共22卷，分成兩大部。部由 – 10卷構(gòu)成，內(nèi)容主要批判羅馬人對他們信奉的諸神的崇拜，同時對反對基督教的兩種論點進(jìn)行辯駁。奧古斯丁在前五卷里反駁了羅馬的淪陷是因為國家轉(zhuǎn)信基督教而導(dǎo)致的觀點，后五卷反駁了人世間的災(zāi)難需要通過敬拜神祇才能消除的說法。第二部由1 – 22卷組成，內(nèi)容主要是論述“上帝之城”和“塵世之城”不同的起源、發(fā)展和結(jié)局。奧古斯丁認(rèn)為人類歷史就是這兩城作殊死戰(zhàn)斗的紀(jì)錄，雙方互有勝負(fù)，但很后上帝將在此戰(zhàn)爭中獲勝，而衷心信仰上帝的基督徒若能忍受充斥邪惡的俗世，則將得到福報，可以享受較為的安寧。
世界學(xué)術(shù)經(jīng)典系列上帝之城(上、下卷)The City of God(導(dǎo)讀注釋版)(世界學(xué)術(shù)經(jīng)典系列) 目錄
導(dǎo)讀
Abbreviation Used in References
VOLUME ONE
Book I
Book II
Book III
Book IV
Book V
Book VI
Book VII
Book VIII
Book IX
Book X
VOLUME TWO
Book XI
Book XII
Book XIII
Book XIV
Book XV
Book XVI
Book XVII
Book XVIII
Book XIX
Book XX
Book XXI
Book XXII
術(shù)語匯編與簡釋
展開全部
世界學(xué)術(shù)經(jīng)典系列上帝之城(上、下卷)The City of God(導(dǎo)讀注釋版)(世界學(xué)術(shù)經(jīng)典系列) 節(jié)選
1.The first question I would like to ask is: Why is not Empire itself one of those gods? Surely it should be, if Victory is a goddess? Why should Jupiter himself be needed in this matter，if Victory is favourable and propitious, and always comes to those whom she wishes to be conquerors? Given her favour and sympathy, what nations would have remained unconquered, even though Jupiter had taken a holiday, or had been otherwise employed? Surely, all kingdoms would have submitted? But perhaps honest men did not like to make war with a lack of equity too unconsiderable and to enlarge their dominions by aggression against peaceful neighbours who did them no wrong? If such was their feeling,I certainly approve and applaud them. 2. As far as I can see, the distinction between victors and vanquished has not the slightest importance for security, for moral standards, or even for human dignity. It is merely a matter of the arrogance of human glory, the coin in which these men 'receive their reward', who were on fire with unlimited lust for glory, and waged their wars of burning fury. Is it the case that the conqueror's lands are exempt from taxes? Have the victors access to knowledge forbidden to the others? Are there not many senators in other lands, who do not know Rome even by sight? Take away national complacency, and what are all men but simply men? If the perverse standards of the world would allow men to receive honours proportional to their deserts, even so the honour of men should not be accounted an important matter; smoke has no weight. 3.I am going to discuss the creation of man; for it will be apparent that the two cities took their origin from that creation, as far as they are concerned with beings who are both rational and mortal. But, as I showed in my last book, the beginning of the two cities had already been seen in the angels; and so I see that I must say something about them first. I hope to demonstrate, if I can, that there is no absurdity or incongruity in asserting a fellowship between men and angels. So that there is no need to suppose four cities, or communities, one consisting of the good, angels as well as men, and the other of the evil. The contrasted aims of the good and the evil angels did not arise from any difference in nature or origin. It would be utterly wrong to have any doubt about that, since God created both, and he is good in his creation and fashioning of all substances. We must believe that the difference had its origin in their wills and desires, the one sort persisting resolutely in that Good which is common to all-- which for them is God himself-- and in his eternity, truth, and love, while the others were delighted rather with their own power, as though they themselves were their own Good.
世界學(xué)術(shù)經(jīng)典系列上帝之城(上、下卷)The City of God(導(dǎo)讀注釋版)(世界學(xué)術(shù)經(jīng)典系列) 作者簡介
奧古斯丁是古羅馬帝國時期的天主教思想家，在中世紀(jì)早期被尊為基督教神學(xué)大師。他出生于北非，原為摩尼教徒，但在接觸了新柏拉圖主義思想后漸漸向基督教思想靠攏，直到皈依天主教，最后擔(dān)任北非希波的主教。他一生著述眾多，主要著作有《論自由意志》《懺悔錄》《論三位一體》及《上帝之城》。
書友推薦
- >
人文閱讀與收藏·良友文學(xué)叢書:一天的工作
- >
回憶愛瑪儂
- >
小考拉的故事-套裝共3冊
- >
推拿
- >
中國人在烏蘇里邊疆區(qū):歷史與人類學(xué)概述
- >
經(jīng)典常談
- >
伊索寓言-世界文學(xué)名著典藏-全譯本
- >
有舍有得是人生
本類暢銷
