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Жанры
Темы
философияисторияДиоген Лаэртскийгрецияплатонсократстоицизмэпикурействодосократованекдоты
Описание
Книга представляет собой систематический обзор жизни, учений и изречений знаменитых философов античности, начиная с ранних мудрецов и заканчивая поздними школами, включая стоицизм, скептицизм, пифагорейскую мысль, кинизм и платонизм. В ней рассматриваются биографии ключевых фигур, их вклад в развитие философии, а также критический анализ источников и датировок, подчёркивающий необходимость критического подхода к историческим данным.
Главный конфликт / проблема
Как развивались и взаимодействовали различные философские школы в античной Греции, и какие факторы влияли на их учения и распространение?
Ключевые идеи
- Диоген Лаэртский собрал обширный, но непоследовательный материал о древнегреческой философии
- Его методология основана на сборе анекдотов и биографий, без систематической критики
- Трактат остаётся ценным источником для последующих исследований, несмотря на хаотичность
- Философия возникла в Греции, а не у варваров.
- Семь мудрецов – первые философы, каждый из них внёс свой вклад в науку, политику и культуру.
- Философские школы (ионийская, италийская) развивались от учителей к ученикам.
- Философы делятся на догматиков и скептиков, а их учения подразделяются на физику, этику и диалектику.
- Беспредельное (apeiron) как первооснова и источник всех вещей.
- Ум (noys) как высшая сущность, управляющая материей и порядком.
- Гомеомерия и взаимосвязь частиц как основа физической реальности.
- Нравственная философия как учение о добродетелях и правильном поведении.
- Диалектика как метод логического рассуждения.
Вывод
Книга демонстрирует, что античная философия была многослойной и разнообразной, её учения влияли на общество, но при этом источники требуют критического подхода, чтобы избежать искажений и ложных атрибуций.
Кому полезна
- Историки философии
- Студенты и преподаватели античной философии
- Любители истории и культуры
Главные темы
- История философии античности
- Классификация философских школ и учений
- Критический анализ источников и датировок
Цитаты
- «Его трактат представляет собой любопытнейшую и интереснейшую античную смесь важного и неважного, первостепенного и второстепенного, серьезного и забавного.»
- «Диоген Лаэртский не имел собственной философской позиции, а лишь собрал сведения о других мыслителях.»
- Познай себя.
- Лучше бы мне позабыть об Афинах, оставить отчизну.
- Все, что имеется, было совокупно, затем пришел Ум и установил в нем распорядок.
- Что ж, ради детей придется мне научиться петь получше.
- Платон утверждает, что чувственно воспринимаемое никогда не пребывает в своем качестве и количестве, но постоянно течет и меняется.
- Идеи присутствуют во всем, что есть.
- "Коли бы верная весть не пришла о кончине Спевсиппа, Я бы подобной судьбе не поверил!"
- "Здравствуй!" — сказал Спевсипп, но Диоген ответил: "А ты уж лучше и не здравствуй, чем терпеть такую жизнь!"
Сводка по автору из Wikidata
Διογένης ὁ Λαέρτιος. позднеантичный историк философии
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Страница 4 из 131Эту критику Диогена Лаэрция как первоисточника для построения истории греческой философии необходимо будет проводить и нам, причем не только на основе многочисленных работ в мировой филологической науке, но по преимуществу на основе наших собственных наблюдений и нашего собственного понимания общего метода критики греческих первоисточников. Но сначала скажем несколько слов о трактате Диогена Лаэрция вообще. Хотя Диоген Лаэрции дает множество разного рода сведений по истории греческой философии, для начала нужно просто забыть, что мы имеем здесь дело с трактатом по греческой философии. В этом трактате можно прочитать все что угодно о греках, в том числе, конечно, и о греческих мыслителях, о целых эпохах культурного развития, о поэзии многих греческих авторов и вообще о природе и жизни в Древней Греции. Очень часто Диогена Лаэрция интересует не данный мыслитель, как таковой, но его биография, да и биографии эти часто полны курьезов, необычных стечений обстоятельств, полны разного рода анекдотов, остроумных изречений и не относящихся к делу случайных происшествий. Особенный интерес вызывают у Диогена Лаэрция пикантные подробности из жизни людей, часто доходящие до полного неприличия. О Сократе, например, приводятся не только сведения о том, что у него была жена, но и сведения о том, что у Сократа было две жены одновременно.
Основное место в сочинении Диогена Лаэрция занимают анекдоты. Все его рассказы о философах и мыслителях буквально полны разнообразных анекдотов. Многих мыслителей он излагает только в виде какого-нибудь одного тезиса, без всякого развития и без всяких доказательств этого последнего. А иной раз и просто упоминается какое-то имя, и больше ничего, так что остается неизвестным, каково же отношение данного человека к философии. Но повторяем, не нужно слишком свысока относиться к Диогену Лаэрцию за его свободное обращение с фактами, приводимыми без всякой их истории и систематизации. Наоборот, это-то и делает трактат Диогена Лаэрция замечательно интересной античной книгой, которая никогда не теряла и еще и теперь не теряет своего интереса, несмотря на весь содержащийся в ней историко-философский сумбур. Перед нами здесь выступает вольный и беззаботный грек, который чувствует себя весело и привольно не только вопреки отсутствию последовательной системы и более или менее точно излагаемой истории, но скорее именно благодаря этому отсутствию. Причем не нужно думать, что перед нами здесь какой-то дилетант или невежда. Диоген Лаэрций много всего читал, и, несомненно, читал значительную часть излагаемых им философских трактатов. Во всяком случае любую ничтожнейшую мелочь он подтверждает ссылкой на какой-нибудь источник, и источники эти у него часто весьма авторитетные, вроде, например, того же Аристотеля. Но ясно, что отнюдь не всех тех философов, которых он излагает, он читал, и по тогдашней малой распространенности и труднодоступности многих философских произведений даже и не мог читать. Ясно, что в этих случаях Диоген Лаэрций излагает многие произведения греческой философии только понаслышке, только из вторых или третьих рук. Отсюда у него много всякого рода противоречий и неясностей, которые, по-видимому, смущают его очень мало. Этот веселый и беззаботный грек буквально «кувыркается» в необозримой массе философских взглядов, трактатов, имен и часто среди всякого рода жизненных материалов, даже и не имеющих никакого отношения к философии.
Отвергать Диогена Лаэрция за это историко-философское «кувырканье» с нашей стороны было бы весьма неблагоразумно. Мало ли излагается у Гомера всякого рода нелепостей, глупостей, несуразностей, а иной раз даже и безобразия? Неужели поэтому Гомера нельзя читать, нельзя переводить и снабжать филологическими или культурно-историческими комментариями? Да ведь вся античная литература такова. Никто сейчас не верит ни в Аполлона, ни в Эриний, ни в Афину Палладу. А тем не менее трилогия Эсхила «Орестея», в которой эти боги играют решающую роль, является памятником мировой литературы, на все языки переводится, всячески комментируется и является ценнейшим первоисточником и для историка, и для литературоведа, и для языковеда, и даже для историка философии, включая историю моральных и эстетических идей. Почему же вдруг мы должны не читать и не переводить Диогена Лаэрция только из-за одного того, что его историко-философские взгляды часто сумбурны, часто противоречивы и не соответствуют нашей современной филологической критике древнегреческих первоисточников? Беря в руки трактат Диогена Лаэрция, удивляясь его наивности и хаотичности, мы не только доставляем себе удовольствие от этого веселого «барахтанья» Диогена в сотнях и тысячах непроверенных и малодостоверных фактов. Мы погружаемся еще и в эти веселые просторы античной историографии и начинаем понимать, до какой степени античный грек мог чувствовать себя беззаботно в такой серьезной области, как история его же собственной, то есть древнегреческой, философии. Наконец, дело здесь не просто в литературном удовольствии, которое получает современный читатель от этого трактата, пришедшего к нам из давно погибшей цивилизации, а также из довольно чужой для нас культурной атмосферы. Нам хотелось бы, чтобы та критика Диогена Лаэрция как историко-философского источника, которой мы будем заниматься в дальнейшем, послужила по крайней мере одним из возможных примеров критики греческих первоисточников вообще. Мы не только будем чувствовать себя на каждом шагу в атмосфере древнегреческой цивилизации, но мы будем при этом рассматривать взгляды Диогена Лаэрция по существу и с полной серьезностью.
Думается, что для наших молодых историков философии предлагаемая нами критика будет если не поучительна, то, надо полагать, интересна применительно ко всей этой сложной греческой источниковедческой проблематике. Если читатель не везде и не во всем будет соглашаться с нашей критикой Диогена Лаэрция, то это будет хорошо уже по одному тому, что читателю тут же будут приходить в голову и другие источниковедческие подходы. Поэтому, если перевод трактата и комментарий к нему и рассчитаны на более широкого читателя, а вовсе не только на историков философии, тем не менее именно последние должны быть особенно заинтересованы в Диогене Лаэрции, и потому именно для них предлагаемая ниже критика Диогена как первоисточника должна быть особенно интересной. Впрочем, повторяем еще раз: историко-философский трактат Диогена Лаэрция — это вообще весьма интересная античная книга, и польза от ознакомления с нею настолько широка и многостороння, что с трудом поддается какой-нибудь краткой и вместе с тем претендующей на достаточную полноту формулировке.
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В ней рассматриваются биографии ключевых фигур, их вклад в развитие философии, а также критический анализ источников и датировок, подчёркивающий необходимость критического подхода к историческим данным."},{"key":"conflict","title":"Главный конфликт / проблема","body":"Как развивались и взаимодействовали различные философские школы в античной Греции, и какие факторы влияли на их учения и распространение?"},{"key":"keyIdeas","title":"Ключевые идеи","body":["Диоген Лаэртский собрал обширный, но непоследовательный материал о древнегреческой философии","Его методология основана на сборе анекдотов и биографий, без систематической критики","Трактат остаётся ценным источником для последующих исследований, несмотря на хаотичность","Философия возникла в Греции, а не у варваров.","Семь мудрецов – первые философы, каждый из них внёс свой вклад в науку, политику и культуру.","Философские школы (ионийская, италийская) развивались от учителей к ученикам.","Философы делятся на догматиков и скептиков, а их учения подразделяются на физику, этику и диалектику.","Беспредельное (apeiron) как первооснова и источник всех вещей.","Ум (noys) как высшая сущность, управляющая материей и порядком.","Гомеомерия и взаимосвязь частиц как основа физической реальности.","Нравственная философия как учение о добродетелях и правильном поведении.","Диалектика как метод логического рассуждения."]},{"key":"conclusion","title":"Вывод","body":"Книга демонстрирует, что античная философия была многослойной и разнообразной, её учения влияли на общество, но при этом источники требуют критического подхода, чтобы избежать искажений и ложных атрибуций."},{"key":"audience","title":"Кому полезна","body":["Историки философии","Студенты и преподаватели античной философии","Любители истории и культуры"]},{"key":"topics","title":"Главные темы","body":["История философии античности","Классификация философских школ и учений","Критический анализ источников и датировок"]},{"key":"quotes","title":"Цитаты","body":["«Его трактат представляет собой любопытнейшую и интереснейшую античную смесь важного и неважного, первостепенного и второстепенного, серьезного и забавного.»","«Диоген Лаэртский не имел собственной философской позиции, а лишь собрал сведения о других мыслителях.»","Познай себя.","Лучше бы мне позабыть об Афинах, оставить отчизну.","Все, что имеется, было совокупно, затем пришел Ум и установил в нем распорядок.","Что ж, ради детей придется мне научиться петь получше.","Платон утверждает, что чувственно воспринимаемое никогда не пребывает в своем качестве и количестве, но постоянно течет и меняется.","Идеи присутствуют во всем, что есть.","\"Коли бы верная весть не пришла о кончине Спевсиппа, Я бы подобной судьбе не поверил!\"","\"Здравствуй!\" — сказал Спевсипп, но Диоген ответил: \"А ты уж лучше и не здравствуй, чем терпеть такую жизнь!\""]}],"authorSummary":{"key":"authorSummary","title":"Сводка по автору из Wikidata","body":"Διογένης ὁ Λαέρτιος. позднеантичный историк философии"},"hasArtifacts":true,"canReadInApp":true,"readUrl":"https://web.bookra.app/?startapp=r_803475","artifactsUrl":"https://web.bookra.app/?startapp=b_803475","readCtaLabel":"Читать бесплатно","artifactsCtaLabel":"AI-разбор","appReadLinks":{"tg":"https://t.me/bookra_lib_bot/BookRa?startapp=r_803475","vk":"https://vk.com/app54470698#startapp=r_803475","max":"https://max.ru/id7751370047_bot?startapp=r_803475","web":"https://web.bookra.app/?startapp=r_803475"},"appAnalysisLinks":{"tg":"https://t.me/bookra_lib_bot/BookRa?startapp=b_803475","vk":"https://vk.com/app54470698#startapp=b_803475","max":"https://max.ru/id7751370047_bot?startapp=b_803475","web":"https://web.bookra.app/?startapp=b_803475"},"guestReaderUrl":"/books/2JamKSsX?page=4#reader-content","authorCtaLabel":"Все книги автора","authorProtectedUrl":"/author/d1888b36-5261-11e2-b3a9-002590591dd6","readersCount":0,"adultLabel":"0+","yearLabel":null,"datePublished":null,"publisherLabel":null,"isbn":null,"oclc":null,"lccn":null,"partnerUrl":null,"accessNote":"Полный текст книги и AI-разбор откроются на защищенных страницах BookRa после входа."},"reader":{"page":4,"totalPages":131,"hasPrev":true,"hasNext":true,"prevPageUrl":"/books/2JamKSsX?page=3#reader-content","nextPageUrl":"/books/2JamKSsX?page=5#reader-content","progressLabel":"Страница 4 из 131","sections":[{"id":"id5947:42","kind":"paragraph","text":"Эту критику Диогена Лаэрция как первоисточника для построения истории греческой философии необходимо будет проводить и нам, причем не только на основе многочисленных работ в мировой филологической науке, но по преимуществу на основе наших собственных наблюдений и нашего собственного понимания общего метода критики греческих первоисточников. Но сначала скажем несколько слов о трактате Диогена Лаэрция вообще. Хотя Диоген Лаэрции дает множество разного рода сведений по истории греческой философии, для начала нужно просто забыть, что мы имеем здесь дело с трактатом по греческой философии. В этом трактате можно прочитать все что угодно о греках, в том числе, конечно, и о греческих мыслителях, о целых эпохах культурного развития, о поэзии многих греческих авторов и вообще о природе и жизни в Древней Греции. Очень часто Диогена Лаэрция интересует не данный мыслитель, как таковой, но его биография, да и биографии эти часто полны курьезов, необычных стечений обстоятельств, полны разного рода анекдотов, остроумных изречений и не относящихся к делу случайных происшествий. Особенный интерес вызывают у Диогена Лаэрция пикантные подробности из жизни людей, часто доходящие до полного неприличия. О Сократе, например, приводятся не только сведения о том, что у него была жена, но и сведения о том, что у Сократа было две жены одновременно."},{"id":"id5947:43","kind":"paragraph","text":"Основное место в сочинении Диогена Лаэрция занимают анекдоты. Все его рассказы о философах и мыслителях буквально полны разнообразных анекдотов. Многих мыслителей он излагает только в виде какого-нибудь одного тезиса, без всякого развития и без всяких доказательств этого последнего. А иной раз и просто упоминается какое-то имя, и больше ничего, так что остается неизвестным, каково же отношение данного человека к философии. Но повторяем, не нужно слишком свысока относиться к Диогену Лаэрцию за его свободное обращение с фактами, приводимыми без всякой их истории и систематизации. Наоборот, это-то и делает трактат Диогена Лаэрция замечательно интересной античной книгой, которая никогда не теряла и еще и теперь не теряет своего интереса, несмотря на весь содержащийся в ней историко-философский сумбур. Перед нами здесь выступает вольный и беззаботный грек, который чувствует себя весело и привольно не только вопреки отсутствию последовательной системы и более или менее точно излагаемой истории, но скорее именно благодаря этому отсутствию. Причем не нужно думать, что перед нами здесь какой-то дилетант или невежда. Диоген Лаэрций много всего читал, и, несомненно, читал значительную часть излагаемых им философских трактатов. Во всяком случае любую ничтожнейшую мелочь он подтверждает ссылкой на какой-нибудь источник, и источники эти у него часто весьма авторитетные, вроде, например, того же Аристотеля. Но ясно, что отнюдь не всех тех философов, которых он излагает, он читал, и по тогдашней малой распространенности и труднодоступности многих философских произведений даже и не мог читать. Ясно, что в этих случаях Диоген Лаэрций излагает многие произведения греческой философии только понаслышке, только из вторых или третьих рук. Отсюда у него много всякого рода противоречий и неясностей, которые, по-видимому, смущают его очень мало. Этот веселый и беззаботный грек буквально «кувыркается» в необозримой массе философских взглядов, трактатов, имен и часто среди всякого рода жизненных материалов, даже и не имеющих никакого отношения к философии."},{"id":"id5947:44","kind":"paragraph","text":"Отвергать Диогена Лаэрция за это историко-философское «кувырканье» с нашей стороны было бы весьма неблагоразумно. Мало ли излагается у Гомера всякого рода нелепостей, глупостей, несуразностей, а иной раз даже и безобразия? Неужели поэтому Гомера нельзя читать, нельзя переводить и снабжать филологическими или культурно-историческими комментариями? Да ведь вся античная литература такова. Никто сейчас не верит ни в Аполлона, ни в Эриний, ни в Афину Палладу. А тем не менее трилогия Эсхила «Орестея», в которой эти боги играют решающую роль, является памятником мировой литературы, на все языки переводится, всячески комментируется и является ценнейшим первоисточником и для историка, и для литературоведа, и для языковеда, и даже для историка философии, включая историю моральных и эстетических идей. Почему же вдруг мы должны не читать и не переводить Диогена Лаэрция только из-за одного того, что его историко-философские взгляды часто сумбурны, часто противоречивы и не соответствуют нашей современной филологической критике древнегреческих первоисточников? Беря в руки трактат Диогена Лаэрция, удивляясь его наивности и хаотичности, мы не только доставляем себе удовольствие от этого веселого «барахтанья» Диогена в сотнях и тысячах непроверенных и малодостоверных фактов. Мы погружаемся еще и в эти веселые просторы античной историографии и начинаем понимать, до какой степени античный грек мог чувствовать себя беззаботно в такой серьезной области, как история его же собственной, то есть древнегреческой, философии. Наконец, дело здесь не просто в литературном удовольствии, которое получает современный читатель от этого трактата, пришедшего к нам из давно погибшей цивилизации, а также из довольно чужой для нас культурной атмосферы. Нам хотелось бы, чтобы та критика Диогена Лаэрция как историко-философского источника, которой мы будем заниматься в дальнейшем, послужила по крайней мере одним из возможных примеров критики греческих первоисточников вообще. Мы не только будем чувствовать себя на каждом шагу в атмосфере древнегреческой цивилизации, но мы будем при этом рассматривать взгляды Диогена Лаэрция по существу и с полной серьезностью."},{"id":"id5947:45","kind":"paragraph","text":"Думается, что для наших молодых историков философии предлагаемая нами критика будет если не поучительна, то, надо полагать, интересна применительно ко всей этой сложной греческой источниковедческой проблематике. Если читатель не везде и не во всем будет соглашаться с нашей критикой Диогена Лаэрция, то это будет хорошо уже по одному тому, что читателю тут же будут приходить в голову и другие источниковедческие подходы. Поэтому, если перевод трактата и комментарий к нему и рассчитаны на более широкого читателя, а вовсе не только на историков философии, тем не менее именно последние должны быть особенно заинтересованы в Диогене Лаэрции, и потому именно для них предлагаемая ниже критика Диогена как первоисточника должна быть особенно интересной. Впрочем, повторяем еще раз: историко-философский трактат Диогена Лаэрция — это вообще весьма интересная античная книга, и польза от ознакомления с нею настолько широка и многостороння, что с трудом поддается какой-нибудь краткой и вместе с тем претендующей на достаточную полноту формулировке."}],"toc":[{"id":"id5948:0:1","label":"Annotation","page":1,"pageUrl":"/books/2JamKSsX#reader-content"},{"id":"id5947:0:1","label":"Диоген Лаэртский Жизнь, учения и изречения знаменитых философов","page":1,"pageUrl":"/books/2JamKSsX#reader-content"},{"id":"id5947:1:1","label":"Оглавление","page":1,"pageUrl":"/books/2JamKSsX#reader-content"},{"id":"id5947:28:2","label":"О ЖИЗНИ, УЧЕНИЯХ И ИЗРЕЧЕНИЯХ ЗНАМЕНИТЫХ ФИЛОСОФОВ","page":2,"pageUrl":"/books/2JamKSsX?page=2#reader-content"},{"id":"id5947:33:2","label":"А.Ф.Лосев ДИОГЕН ЛАЭРЦИЙ И ЕГО МЕТОД","page":2,"pageUrl":"/books/2JamKSsX?page=2#reader-content"},{"id":"id5947:34:2","label":"ОБЩИЕ СВЕДЕНИЯ О ДИОГЕНЕ ЛАЭРЦИИ","page":2,"pageUrl":"/books/2JamKSsX?page=2#reader-content"},{"id":"id5947:46:5","label":"СУЖДЕНИЯ ДИОГЕНА ЛАЭРЦИЯ О ПРОИСХОЖДЕНИИ ГРЕЧЕСКОЙ ФИЛОСОФИИ И О ГРЕЧЕСКОЙ ФИЛОСОФИИ В ЦЕЛОМ","page":5,"pageUrl":"/books/2JamKSsX?page=5#reader-content"},{"id":"id5947:51:7","label":"СТРУКТУРА ТРАКТАТА ДИОГЕНА ЛАЭРЦИЯ В СВЯЗИ С АНАЛИЗОМ СОДЕРЖАНИЯ ОТДЕЛЬНЫХ КНИГ ТРАКТАТА","page":7,"pageUrl":"/books/2JamKSsX?page=7#reader-content"},{"id":"id5947:53:8","label":"ЧАСТОЕ ОТСУТСТВИЕ ВСЯКОГО УПОМИНАНИЯ О ФИЛОСОФСКИХ ИДЕЯХ МЫСЛИТЕЛЕЙ ИЛИ ТЕЗИСНОЕ ИХ ИЗЛОЖЕНИЕ","page":8,"pageUrl":"/books/2JamKSsX?page=8#reader-content"},{"id":"id5947:55:9","label":"ПОПЫТКИ СИСТЕМАТИЧЕСКОГО АНАЛИЗА ФИЛОСОФОВ И ИХ ШКОЛ. 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