Philosophy and Politics. Философия и политика

Т.Т. Хвостовицкая





                PHILOSOPHY AND POLITICS



                ФИЛОСОФИЯ И ПОЛИТИКА





Учебное пособие



4-е издание, стереотипное







Рекомендовано Редакционно-издательским Советом Российской академии образования к использованию в качестве учебного пособия







Москва Издательство «ФЛИНТА» 2023

УДК 811.111(075.8)
ББК 81.2Англ-923
     Х33


Главный редактор Д.И. Фельдштейн


Заместитель главного редактора С.К. Бондырева

            Члены редакционной коллегии:
А.Г. Асмолов, В.А. Болотов, В.П. Борисенков, А.А. Деркач, А.И. Донцов, И.В. Дубровина, М.И. Кондаков, В.Г. Костомаров, Н.Н. Малофеев, Г.Д. Никандров, В.А. Поляков, В.В. Рубцов, Э.В. Сайко

Рецензен: доцент Н.В. Требухина



      Хвостовицкая Т.Т.
ХЗЗ Philosophy and Politics. Философия и политика : учебное пособие / Т.Т. Хвостовицкая. — 4-е изд., стер. — Москва : ФЛИНТА, 2023. — 264 с. — ISBN 978-5-89349-960-5. — Текст : электронный.


         Учебное пособие «Философия и политика» на английском языке дает возможность самостоятельно читать и понимать социально-философские тексты, расширить круг знаний, сформировать умения и навыки разговорной речи, пользуясь оригинальной языковой базой. В конце пособия представлены словари по тематике.
         Для студентов, аспирантов и преподавателей высших учебных заведений.


УДК 811.111(075.8)
ББК 81.2Англ-923




ISBN 978-5-89349-960-5

            © Хвостовицкая Т.Т., 2013
                                   © Издательство «ФЛИНТА», 2013

            Contents



От автора ............................................................ 5
Plato..................................................................6
   Biographical Note...................................................6
   Full Understanding..................................................8
   Scanning Practice..................................................21
   Speech Practice....................................................26
   Written Practice...................................................43

Aristotle.............................................................66
   Biographical Note..................................................66
   Full Understanding.................................................69
   Scanning Practice..................................................79
   Speech Practice....................................................94
   Written Practice...................................................97

Immanuel Kant....................................................... 111
   Biographical Note................................................ 111
   Full Understanding............................................... 113
   Scanning Practice................................................ 121
   Speech Practice.................................................. 140
   Written Practice................................................. 144

George Hegel........................................................ 153
   Biographical Note................................................ 153
   Full Understanding............................................... 155
   Scanning Practice................................................ 163
   Speech Practice.................................................. 169
   Written Practice................................................. 171

3

Karl Marx and Frederick Engels................................... 179
   Biographical Note............................................. 179
   Full Understanding............................................ 182

Vladimir Lenin................................................... 197
   Biographical Note............................................. 197
   Scanning Practice............................................. 198
   Speech Practice................................................210
   Written Practice...............................................216

Англо-русский философский словарь.................................224
Англо-русский философский толковый словарь........................244
Латинский словарь.................................................258
Литература........................................................263

   От автора



   Предлагаемая вниманию читателей книга основана на материале, читаемом в течение ряда лет автором, имеющим многолетний опыт педагогической деятельности. Учебное пособие выгодно отличается от других учебников тем, что в нем особая роль отводится учебной и учебно-методической литературе по философии на английском языке, дает возможность сформировать умения и навыки разговорной речи, самостоятельно читать и понимать социально-философские тексты.
   Пособие включает шесть частей, расположенных в хронологической последовательности. Широкий спектр идей и направлений представлен ключевыми фигурами философской мысли: Платоном (философское учение которого, изложенное в высшей степени увлекательно, подразделяется на диалектику, физику и этику); Аристотелем (основателем реалистической философии и логики); Кантом (утверждавшим, что наше знание обусловливается не столько вещами и явлениями, сколько общими законами и приемами нашего ума); Гегелем (по философии которого все существующее как в мире материальном, так и в духовном есть развитие и проявление вечного абсолютного духа); Марксом (основателем научного социализма), Энгельсом (посвятившим всю свою жизнь деятельной пропаганде социализма), Лениным (основателем научного коммунизма). Каждая часть состоит из четырех разделов.
   Первый раздел предполагает полное понимание текста, развитие навыков устной речи, а также письменный перевод на английский язык. На этом этапе активизируется лексико-грамматический материал. Второй и третий разделы имеют целью понимание текста без словаря и дальнейшее развитие навыков устной речи. Четвертый раздел посвящена письменной практике.
   Для интенсивной работы над содержанием текста и закреплением лексики рекомендуется последовательное выполнение упражнений.
   В конце книги приводятся словари-справочники: англо-русский философский, англо-русский философский толковый, латинский.


5

        PLATO

(428-348 B.C.)



BIOGRAPHICAL NOTE

Plato, son of Ariston and Perictione, was born in 428 or 427 b.c. His family was, on both sides, one of the most distinguished of Athens. Ariston is said to have traced his descent through Codrus to the god Poseidon; on the mother’s side, the family, which was related to Solon, goes back to Dropides, archon of the year 644 b.c. His mother apparently married as her second husband her uncle Pyrilampes, a prominent supporter of Pericles and Plato was probably chiefly brought up in his house.
   Plato’s early life coincided with the disastrous years of the Peloponnesian War, the shattering of the Athenian Empire, and the fierce civil strife of oligarchs and democrats in the year of anarchy 404—403 b.c. He was too young to have learned anything by experience of the imperial democracy of Pericles, or of the full tide of the “sophistic” movement. He must have known Socrates from boyhood, for his relatives, Critias and Charmides, were old friends of the philosopher. Aristotle also ascribes to him an early familiarity with the Heracleitean, Cratylus. But Plato himself tells us in The Seventh Letter that his early ambitions were political. Following the establishment of the Tyranny of the Thirty in 404, in which his relatives were leaders, Plato was “invited to share in their doings as something to which I had a claim.”
   He held back until their policy was revealed and then was repelled by their violence, particularly by their attempt to implicate Socrates in an illegal execution. He hoped for better things from the restored democracy until the condemnation of Socrates convinced him that he could no more collaborate with democrats than with the oligarchs. Concluding that “public affairs at Athens were not carried on in accordance with the manners and practices of our fathers, nor was there any ready method, by which I could make new friends,” Plato abandoned his intention of devoting himself to politics.



6

Biographical Note

    After the execution of Socrates in 399 b.c., Plato went on a series of travels. It would seem that he then discovered his vocation to philosophy as he reflected on the life and teaching of Socrates. Hermodorus, an immediate disciple, is the authority for the statement that Plato and other Socratic men took temporary refuge at Megara with the philosopher Eucleides, who is said to have taught the doctrines of Socrates and of Parmenides. The Alexandrian Lives represent the next few years as spent in extensive travels in Greece, Egypt, and Italy. Plato’s own statement is only that he visited Italy and Sicily at the age of forty, was disgusted by the gross sensuality of life there, but found a kindred spirit in Dion, brother-in-law of Dionysius I of Syracuse, who was to involve him again in politics twenty years later.
    On his return to Athens about 387, Plato founded the Academy. He had presumably already completed some of his dialogues, in particular those celebrating the memory of Socrates. For the rest of his life he presided over the Academy, making it the intellectual center of Greek life; its only rival was the school of Isocrates. From the allusions of Aristotle it appears that Plato lectured without manuscript, and “problems” were propounded for solution by the joint researches of the students. In addition to philosophy, particular attention was given to science and law. The most important mathematical work of the fourth century was done by friends or pupils of Plato. Theatetus, the founder of solid geometry, was a member of the Academy, and Eudoxus of Cnidus is said to have removed his school from Cyzicus to Athens for the purpose of cooperation with Plato. The Academy was frequently called upon by various cities and colonies to furnish advisers on legislative matters; Plutarch records that among others “Plato sent Aristonymus to the Arcadians, Phormion to Elis, Menedemus to Pyrrha.”
    In 367, when Plato was in his sixtieth year and renowned as the head of the Academy, he was invited to intervene in the politics of Syracuse. Dionysius II hadjust assumed power, and Plato’s friend, Dion, urged the philosopher to come and undertake the education of the young king and to strengthen him against the encroachment of Carthage in Sicily. Plato’s reluctance to make such an attempt was overcome only by his friendship for Dion and “afeeling of shame ...lest I might some day appear to myself wholly and solely a mere man of words.” Plato started Dionysius on a program of philosophical education, but in a few

7

Plato

months found himself involved in the intrigues of the court against Dion, and when Dion was finally forced into virtual banishment, Plato returned to Athens. Dionysius, who prided himself on his philosophical accomplishments, kept in correspondence with Plato and prevailed upon him to visit Syracuse again in 361. Plato renewed his attempt to persuade Dionysius “not to enslave Sicily nor any other State to despots ... but to put it under the rule of laws.” But he again found that the tyrant refused “to act righteously” and allowed no opportunity for a rule in which “philosophy and power really met together.” It was only after considerable personal danger that Plato reached Athens. He never again attempted direct intervention in political affairs, although several members of the Academyjoined Dion’s expedition against Syracuse in 357, which resulted in the overthrow of the tyranny.
    The Sicilian voyages are considered to mark a distinct break in Plato’s literary activity. The work of his last years is now usually held to consist of a group of seven dialogues: Theaetetus, Parmenides, Sophist, Statesman, Timaeus, Philebus, and Laws. The Academy was presumably well organized by that time and made fewer administrative demands upon Plato. But we know from Aristotle, who became a student there in 367, that Plato still continued to lecture and to take a leading part in the research “problems.” Legislation seems to have been given particular concern, and the Laws is said to have been in the process of publication when Plato died in 348 or 347 b.c.




        UNIT



FULL UNDERSTANDING

1. Read and comprehend the text “Sophist.”

   Persons of the Dialogue: Theaetetus and an Eleatic Stranger.

Theaet. Certainly.
Str. Thus far, then, the Sophist and the angler, starting from the art of acquiring, take the same road?


8

Full Understanding

Theaet. So it would appear.
Str. Their paths diverge when they reach the art of animal hunting; the one going to the seashore, and to the rivers and to the lakes, and angling for the animals, which are in them.
Theaet. Very true.
Str. While the other goes to land and water of another sort — rivers of wealth and broad meadow-lands of generous youth; and he also is intending to take the animals which are in them.
Theaet. What do you mean?
Str. Of hunting on land there are two principal divisions.
Theaet. What are they?
Str. One is the hunting of tame, and the other of wild animals. Theaet. But are tame animals ever hunted?
Str. Yes, if you include man under tame animals. But if you like you may say that there are no tame animals, or that. If there are, man is not among them: or you may say that man is a tame animal! But is not hunted — you shall decide which of these alternatives you prefer.
Theaet. I should say, Stranger, that man is a tame animal, and I admit that he is hunted.
Str. Then let us divide the hunting of tame animals into two parts. Theaet. How shall we make the division?
Str. Let us define piracy, man-stealing, tyranny, the whole military art, by one name, at hunting with violence.
Theaet. Very good.
Str. But the art of the lawyer, of the popular orator, and the art of conversation may be called in one word the art of persuasion.
Theaet. True.
Str. And of persuasion, there may be said to be two kinds.
Theaet. What are they?
Str. One is private, and the other public.
Theaet. Yes, each of them forms a class.
Str. And of private hunting, one sort receives hire, and the other brings gifts.
Theaet. I do not understand you.
Str. You seem never to have observed the manner in which lovers hunt.

9

Plato

Theaet. To what do you refer?
Str. I mean that they lavish gifts on those whom they hunt in addition to other inducements.
Theaet. Most true.
Str. Let us admit this, then, to be the amatory art.
Theaet. Certainly.
Str. But that sort of hireling whose conversation is pleasing and who baits his hook only with pleasure and exacts nothing but his maintenance in return, we should all, if I am not mistaken, describe as possessing flattery or an art of making things pleasant.
Theaet. Certainly.
Str. And that sort, which professes to form acquaintances only for the sake of virtue, and demands a reward in the shape of money, may be fairly called by another name.
Theaet. To be sure.
Str. And what is the name? Will you tell me?
Theaet. It is obvious enough: for I believe that we have discovered the Sophist: which is as I conceive, the proper name for the class described.
Str. Then now, Theaetetus, his art may be traced as a branch of the appropriative, acquisitive family, which hunts animals living — land — tame animals; which hunts man: privately — for hire — taking money in exchange — having the semblance of education: and this is termed
    Sophistry, and is a hunt after young men of wealth and rank-such is the conclusion.
Theaet. Just so.
Str. Let us take another branch of his genealogy; for he is a professor of a great and many-sided art; and if we look back at what has preceded we see that he presents another aspect, besides that of which we are speaking.
Theaet. In what respect?
Str. There were two sorts of acquisitive art; the one concerned with hunting, the other with exchange.
Theaet. There were.
Str. And of the art of exchange there are two divisions, the one of giving, and the other of selling.

10