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世界学术经典系列上帝之城(上、下卷)The City of God(导读注释版)(世界学术经典系列) 版权信息
- ISBN：9787532786428
- 条形码：9787532786428 ; 978-7-5327-8642-8
- 装帧：一般胶版纸
- 册数：暂无
- 重量：暂无
- 所属分类：>>
世界学术经典系列上帝之城(上、下卷)The City of God(导读注释版)(世界学术经典系列) 本书特色
公元410年，西哥特人攻陷了被誉为“永恒之城”的罗马，众人把灾难的矛头指向基督徒。奥古斯丁在此情况下历经十四年写成《上帝之城》，在反驳罗马多神教的同时为基督教辩护。他认为追求至善的神是人本性的需要，是人生z大的幸福，人生的*终目的就是脱离罪恶的“尘世之城”，进入幸福的“上帝之城”。《上帝之城》包含了奥古斯丁的全部宗教、哲学思想，对于基督教神学的意义十分深远，值得一读。
世界学术经典系列上帝之城(上、下卷)The City of God(导读注释版)(世界学术经典系列) 内容简介
《上帝之城》是奥古斯丁花费整整十四年心血完成的经典巨作，被誉为神学百科全书。全书共22卷，分成两大部。部由 – 10卷构成，内容主要批判罗马人对他们信奉的诸神的崇拜，同时对反对基督教的两种论点进行辩驳。奥古斯丁在前五卷里反驳了罗马的沦陷是因为国家转信基督教而导致的观点，后五卷反驳了人世间的灾难需要通过敬拜神祇才能消除的说法。第二部由1 – 22卷组成，内容主要是论述“上帝之城”和“尘世之城”不同的起源、发展和结局。奥古斯丁认为人类历史就是这两城作殊死战斗的纪录，双方互有胜负，但很后上帝将在此战争中获胜，而衷心信仰上帝的基督徒若能忍受充斥邪恶的俗世，则将得到福报，可以享受较为的安宁。
世界学术经典系列上帝之城(上、下卷)The City of God(导读注释版)(世界学术经典系列) 目录
导读
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
术语汇编与简释
展开全部
世界学术经典系列上帝之城(上、下卷)The City of God(导读注释版)(世界学术经典系列) 节选
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.
世界学术经典系列上帝之城(上、下卷)The City of God(导读注释版)(世界学术经典系列) 作者简介
奥古斯丁是古罗马帝国时期的天主教思想家，在中世纪早期被尊为基督教神学大师。他出生于北非，原为摩尼教徒，但在接触了新柏拉图主义思想后渐渐向基督教思想靠拢，直到皈依天主教，最后担任北非希波的主教。他一生著述众多，主要著作有《论自由意志》《忏悔录》《论三位一体》及《上帝之城》。
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