篇一：哲学的故事
《哲学的故事》笔录
1.“赚钱”的哲学家—泰勒斯（古希腊）：
任何一块石头，看上去冰冷坚硬、毫无生气，却也有灵魂蕴涵其中。
2.活火—赫拉克利特（古希腊）：
看不见的联系比看得见的联系更牢固。
他做了一个通俗易懂的比喻：“一切事物都等价交换为火，火又等价交换为一切事物，犹如货物换成黄金，黄金换成货物一样。”一切皆流，无物常驻。人不能两次踏进同一条河流。
愤怒是以灵魂的伤害为代价的。
3.数目与和谐--毕达哥拉斯（希腊） 不要忽视你的身体健康，饮、食、动作须有节。
一定要公正。不公正，就破坏了秩序，破坏了和谐，这是最大的恶。
4．原子和虚空—德谟克利特（希腊）:
有两类知识，一类真实，另一类模糊。模糊地一类包括视觉、听觉、嗅觉、味觉、触觉。真实的知识明显与此相区别。
5.道生万物—老子（楚国）：无为
知人者智，自知者明。胜任者有力，自胜者强。
6.乐知天命—孔子（鲁国）：仁
克己复礼为仁。 君君、臣臣、父父、子子。 有教无类。
7.文王之囿—孟子（战国时邹国人）:仁政
正心、诚意、格物、致志、修身、齐家、治国、平天下。
8.鱼乐不乐—庄子（战国时宋国人）:
人伦情感：合久则分，成极则败，清廉遭挫，至尊受议，能人吃亏，贤者被害，不肖则欺。唯将道德条例长戒于心。
9.精神助产士—苏格拉底（古希腊） 如果你听从我的意见，那么你不是在听从苏格拉底，而是更多地在听从真理。
10.不懂几何者不得入内—柏拉图（古希腊）：
理想的东西不一定都能够实现，纵然未能实现，总不该因此而否认它是美好的东西吧！
11.亚里士多德 （希腊）
吾爱吾师，吾更爱真理。
“他们活着是为了吃饭，而我吃饭是为了活着。”
12.犬儒—第欧根尼（希腊）： 我是一个世界公民。
“事实上，如果我不是亚历山大，我宁愿做第欧根尼。”—亚历山大大帝
13.快乐清单—伊壁鸠鲁：
“宾至如归，乐为至善。”
不能解除灵魂痛苦的哲学是无用的空话，正如不能治疗身体疾病的医药是无用的技艺。
14.圣者的忏悔录—奥古斯丁（意大利）：
《圣经》中言：不可荒宴醉酒，不可好色淫荡，不可争竞嫉妒。“上帝要我道德高尚，但我未能做到。”
15.一切为了主—托马斯·阿奎那（意大利）：
要根据行为来认识灵魂。
16.君主们的老师—马基雅维利（意大利）：
对于君主而言，被人敬畏要比受人爱戴安全。
17.自然科学的“独立宣言”—哥白尼（波兰）
青春应该是：一头醒智的狮，一团智慧的火！理智的狮，为理性的美而吼；智慧的火，为理想的美而燃。
18.马丁·路德--（德意志）
良机对于懒惰没有用，但勤劳可以使平常的机遇变成良机。
19.烈火中永生—布鲁诺（意大利）：
捍卫哥白尼学说，捍卫真理。
20.扫除幻相—培根（英国）：
读史使人明智，读诗使人灵秀，演算使人精密，哲理使人深刻，伦理学使人庄重，逻辑修辞使人善辩：凡有所学，皆成性格。知识就是力量，要命令自然，就要服从自然。
“一个人的缺点来自于他的时代，他的优点和伟大却属于他自己。”—歌德
21.订立契约—霍布斯（英国）:
人最重要的的意义和财产，就是他的价值。
人与自然并无本质区别。人似钟表，心脏即发条，神经乃游丝，关节如齿轮，生命不过是肢体各部分的和谐运动。
22．笛卡尔（法国）：
我思故我在。
愈学习，愈发现自己的无知。
23.孤独的幸福一生—斯宾诺莎（荷兰） 大自然不可侵犯，它有自己固定不变的秩序。
24．心灵的白板—洛克（英国）
自然界决不会有毫无价值或没有用处的东西。
25.发明微积分的哲学家—莱布尼茨（德国）：
有两种真理:推理的真理和事实的真理。
26.最后，也是第一—贝克莱（爱尔兰） 存在就是被感知。
真理是所有人的愿望，但只是少数人的游戏。
27.气候决定法律—孟德斯鸠（法国） 自由仅仅是，一个人能够做他应该做的事，而不是被强迫做他不应该做的事情。
要防止滥用权力，就必须以权力制约权力。
28.笑着！从囚犯到领袖—伏尔泰（法国）：
我没有王权有什么关系，我有一支笔。
29.做哲学家和做人—休谟（英国） 事情的美存在于思考者的心中。
30.浪漫主义的年少时光—卢梭（瑞士）：
人生来是自由的，但无往不在枷锁之中。
我把一生都献给神圣而纯洁的真实，我的情感从未玷污我对你的挚
爱，利害与恐惧也从未腐蚀或败坏我对你的敬意，只有当我手中的笔担心自己是出于复仇的目的时才拒绝描绘你。
人类天性为善，爱好正义和秩序。
31.编纂《百科全书》的哲学家—狄德罗（法国）怀疑是通向哲学殿堂的的第一步。
“对真理和正义的热诚”
32.世界有开端吗？--康德（德国）
人的认识既依赖于经验，也依赖于理智。
“柏拉图是神圣的，康德则是令人惊讶的”—叔本华处女作的开首语
正是因为认识到自身的局限，哲学才会存在。
33.历史之河—黑格尔（德国）
只有经过长时间完成其发展的艰苦工作，并长期埋头沉浸于其中的任务，方可望有所成就。
34.意志的悲苦— 只要我们听命于种种欲望，不断地充满希望与恐惧··· ···我们就无法获得持久的幸福与和平。
从我一开始思考问题起，我便觉得自己与世界很难和谐相处。
35.在困顿中热情地批判宗教—费尔巴哈（巴伐利亚）上帝的意识就是人的自我意识，上帝的价值同人的价值相等；不是上帝创造人，而是人创造出上帝；崇拜上帝就是崇拜人本身。
36.问题在于改变世界—马克思（德国）
篇二：《哲学的故事》读后感
读《哲学的故事》有感
教育科学学院曾蕾13607269328
最近读了（美）维尔.杜兰特著，肖遥译的、由中国妇女出版社出版的《哲学的故事》一书，受益匪浅。哲学往往就在我们身边，关键在于能不能发现，能不能好好的去体会，去做出行动，《哲学的故事》讲的是许多大哲学家的一生的故事，在这些故事中让我们体会哲学。
该书叙事流畅，文笔诙谐优美，把一般认为较为枯燥艰涩的哲学用简洁敞亮的故事娓娓道来，予人以启迪和清醒，给人留下深刻难忘的印象。 书里讲了好几个著名的哲学家人物：
爱思考的有柏拉图，他把“理式”或宇宙间的原则和道理看作是第一性的、永恒普遍的，至于感官接触的世界则是“理式”世界的摹本或幻影，无永恒性和普遍性，所以不仅是第二性的，还是不真实的。我认为，柏拉图似乎把理性看得太重要了，的确，人在生活中缺少不了理性，但是感性也是必要的，如果一个人的生活就光是理性的话，他的生活肯定会很乏味的。 自然主义有创新的亚里士多德，他虽然是柏拉图的徒弟，但亚里士多德和柏拉图的思想却不一样，他则认为实在界乃是由各种本身的形式与质料和谐一致的事物所组成的。他也是西方哲学的领导者，领导着大家走向真理而又真实的殿堂。 诙谐但又自私的叔本华，他也被人们称为“悲观主义者”。他对生活和人生充满了太大的希望，但却因为争强好胜，让他尝尽了失败的滋味。其实，我认为，对人生有好的目标，好的理想是对的，但是不能把目标定的太高，万一我们失败了，会觉得很失落、很难过的。
伏尔泰和卢梭。路易十六在监狱里读了伏尔泰和卢梭的著作后说：“是这两个人打垮了法国。”当然，他指的是他的王朝。可见哲学的力量。伏尔泰的名言：“书籍统治着世界，或者至少统治着有文字的国家。”“使人获得解放的最大的力量是教育。”卢梭的自然主义哲学教育观，通过《爱弥儿》表现的淋漓尽致。 追求真理的培根，他竭力倡导“读史使人明智，读诗使人聪慧，数学使人精密，哲理使人深刻，伦理学使人有修养，逻辑修辞使人善辩”的思想，他推崇科学、发展科学的进步思想和崇尚知识的进步口号，一直推动着社会的进步，为人类、社会做出了巨大的贡献。
培根提出著名的“知识就是力量”的论断，然并非为后人误解的死记硬背的教条，而是能应用于实际的知识。培根以雄辩著称，“没有谁的发言像他那样简明扼要，他从不空谈，也没有陈词滥调。”“他只要一开口，就能牢牢抓住人们的情感。......听众们所担心的，是他会结束自己的讲演。”请看他的遗嘱：
“我把灵魂送给上帝......把躯体留给泥土；把名字留给后世和异国他乡的人们。”真乃精妙绝伦！
他们中间，最使我敬佩的事培根，他用尽自己一生的努力，对人类的生存，为社会的进步做出了巨大的贡献，这不就是我们口中常常说的“雷锋”、“蜜蜂”吗?但是我又想起一些为其他国家当奴隶的中国人，你们可是中国人啊！你们应该为自己的国家奉献力量、奉献一生的！可是你们却学好了知识为别的国家奉献。由此，我就更敬佩培根了，敬佩他的文学知识，敬佩他的人生哲学，更敬佩他为自己祖国奉献的精神。
这一位位非常有名的哲学家带给人类的感觉也是不同的，有些是乐观的，有些是悲观的；有些是封建的，有些是开放的；有些是信仰佛神的，有些则是无神论者。他们的认识世界，认识社会的观点都不一样，但都存在着意义，对于某些人来说，亚里士多德的理论更适于他的人生，但对于另一些人来说，柏拉图的思想才更了解他自己内心的想法，每个人都是不一样的，所以哲学也并不存在对与错。而这些有名的哲学家也给了我们一定的启示和一定的信心和力量，所以，让我打开知识的大门，去寻觅和哲理一样美妙的知识吧！
篇三：哲学的故事
The Pleasure of Philosophy
by Will Durant
There is a pleasure in philosophy, and a lure even in the mirages of metaphysics, which every student feels until the coarse necessities of physical existence drag him from the heights of thought into the mart of economic strife and gain. Most of us have known some golden days in the June of life when philosophy was in fact what Plato calls it, "that dear delight;" when the love of a modestly elusive truth seemed more glorious – incomparably -- than the lust for the ways of the flesh and the dross of the world. And there is always some wistful remnant in us of that early wooing of wisdom.
"Life has meaning," we feel with Browning. "To find its meaning is my meat and drink." So much of our lives is
meaningless, a self-canceling vacillation and futility. We strive with the chaos about and within, but we should believe all the while that there is something vital and significant in us, could we but decipher our own souls. We want to understand. "Life means for us constantly to transform into light and flame all that we are or meet with!" We are like Mitya in The Brothers Karamazov -- "one of those who don't want millions, but an answer to their questions." We want to seize the value and perspective of passing things and so to pull ourselves up out of the maelstrom of daily circumstance. We want to know that the little things are little, and the things big, before it is too late.
We want to see things now as they will seem forever -- "in the light of eternity." We want to learn to laugh in the face of the inevitable, to smile even at the looming of death. We want to be whole, to coordinate our energies by harmonizing our desires, for coordinated energy is the last word in ethics and politics -- and perhaps in logic and metaphysics, too. "To be a philosopher," said Thoreau, "is not merely to have subtle thoughts, or even to found a school, but so to love wisdom as to live, according to its dictates, a life of simplicity, independence, magnanimity and trust." We may be sure that if we can but find wisdom, all things else will be added unto us. "Seek ye first the good things of the mind," Bacon admonishes us, "and the rest will either be supplied, or its loss will not be felt." Truth will not make us rich, but it will make us free.
Some ungentle reader will check us here by informing us that philosophy is as useless as chess, as obscure as ignorance and as stagnant as content. "There is nothing so absurd," said Cicero, "but that it may be found in the books of the philosophers!" Doubtless some philosophers have had all sorts of wisdom except common sense, and many a philosophic flight has been due to the elevating power of thin air. Let us resolve, on this voyage of ours, to put in only at the ports of light, to keep out of the muddy streams of metaphysics and the "many-sounding seas" of theological dispute. But is philosophy stagnant? Science seems always to advance, while philosophy seems always to lose ground. Yet this is only because philosophy accepts the hard and hazardous task of dealing with problems not yet open to the methods of science --problems like good and evil, beauty and ugliness, order and freedom, life and death. As soon as a field of inquiry yields knowledge susceptible of exact formulation, it is called science. Every science begins as philosophy and ends as art: It arises in hypothesis and flows into achievement. Philosophy is a hypothetical interpretation of the unknown (as in metaphysics), or of the inexactly known (as in ethics or political philosophy). It is the front trench in the siege of truth. Science is the captured territory, and behind it are those secure regions in which knowledge and art build our imperfect and marvelous world. Philosophy seems to stand still, perplexed, but only because she leaves the fruits of victory to her daughters the sciences, and herself passes on, divinely discontent, to the uncertain and unexplored.
Shall we be more technical? Science is analytical description; philosophy is synthetic interpretation. Science wishes to resolve the whole into parts, the organism into organs, the obscure into the known. It does not inquire into the values and ideal possibilities of
things or into their total and final significance. It is content to show their present actuality and operation. It narrows its gaze resolutely to the nature and process of things as they are. The scientist is as impartial as Nature in Turgenev's poem: He is as interested in the leg of a flea as in the creative throes of a genius. But the philosopher is not content to describe the fact. He wishes to ascertain its relation to experience in general and thereby to get at its meaning and its worth. He combines things in interpretive synthesis. He tries to put
together, better than before, that great universe-watch which the inquisitive scientist has analytically taken apart. Science tell us how to heal and how to kill. It reduces the death rate in retail and then kills us wholesale in war. But only wisdom -- desire coordinated in the light of all experience -- can tell us when to heal and. when to kill. To observe processes and to construct means is science. To criticize and coordinate ends is philosophy. And because in these days our means and instruments have multiplied beyond our interpretation and synthesis of ideals and ends, our life is "full of sound and fury, signifying nothing." For a fact is nothing except in relation to desire. It is not complete except in relation to a purpose and a whole. Science without philosophy, facts without perspective and valuation, cannot save us from despair. Science gives us knowledge, but only philosophy gives us wisdom.
Specifically, philosophy means and includes five fields of study and discourse: logic, aesthetics, ethics, politics and metaphysics. Logic is the study of ideal method in thought and research: observation and introspection, deduction and induction, hypothesis and
experiment, analysis and synthesis -- such are the forms of human activity which logic tries to understand and guide. It is a dull study for most of us, and yet the great events in the history of thought are the improvements men have made in their methods of thinking and research. Aesthetics is the study of ideal form, or beauty. It is the philosophy of art. Ethics is the study of ideal conduct. The highest knowledge, said Socrates, is the knowledge of good and evil, the knowledge of the wisdom of life. Politics is the study of ideal social organization (it is not, as one might suppose, (原文来自：wWw.xiaOcAofANweN.coM 小 草 范 文 网:讽刺哲学的故事)the art and science of capturing and keeping office). Monarchy, aristocracy, democracy, socialism, anarchism, feminism -- these are the dramatis personae of political philosophy. And finally, metaphysics (which gets into so much trouble because it is not, like the other forms of philosophy, an attempt to coordinate the real in the light of the ideal) is the study of the "ultimate reality" of all things: of the real and final nature of "matter" (ontology), of "mind" (philosophical psychology) and of the interrelation of "mind" and "matter" in the processes of perception and knowledge (epistemology).
These are the parts of philosophy, but so dismembered it loses its beauty and its joy. We should seek it not in its shriveled abstractness and formality -- but clothed in the living form of genius. We should study not merely philosophies -- but also philosophers. We should spend our time with the saints and martyrs of thought, letting their radiant spirits play about us until perhaps we too, in some measure, shall partake of what da Vinci called "the noblest pleasure, the joy of understanding." Each of the philosophers has some lesson for us -- if we approach him properly. "Do you know," asks Emerson, "the secret of the true scholar? In every man there is something... I may learn of him, and in that I am his pupil." Well, surely we may take this attitude to the masterminds of history without hurt to our pride! And we may flatter ourselves with that other thought of Emerson's, that when genius speaks to us we feel a ghostly reminiscence of having ourselves, in our distant youth, had vaguely this selfsame thought which genius now speaks, but which we had not art or courage to clothe with form and utterance. And indeed, great men speak to us only so far as we have ears and souls to hear them --only so far as we have in us the roots, at least, of that which flowers out in them. We, too, have had the experiences they had, but we did not suck those experiences dry of their secret and subtle meanings: We were not sensitive to the overtones of the reality that hummed about us. Genius hears the overtones -- and the music of the spheres. Genius knows what Pythagoras meant when he said that "philosophy is the highest music."
So let us listen to these men, ready to forgive them their passing errors, eager to learn the lessons which they are so eager to teach. "Do you then be reasonable" said old Socrates to Crito, "and do not mind whether the teachers of philosophy are good or bad, but think only of Philosophy herself. Try to examine her well and truly, and if she be evil, seek to turn away all men from her -- but if she be what I believe she is, then follow her and serve her and be of good cheer." .