最高相似度示例 · 非人工确认结果
目标片段这当然也就意味着你站在公元前五世纪的古希腊呼唤爱和你坐在2025年的北京呼唤爱是两件完全不同的事情。因为你所站立的这块土壤不同，你所拥有的身体不同，这意味着你打嗝的方式也不同，打嗝是什么？打嗝是一种生理现象，每一个人都会发生的生理现象。正如爱情一样，他首先自始至终你不能够让他完全抛弃肉体，进入到灵魂和理念的云端。所以我们接下来我觉得我们讨论的这个会影片中，阿里士多芬对于爱的阐述，可能更能够让现代人产生共鸣。
来源片段We realize that we can have conversations with them about all their really interesting thoughts, opinions, and ideas on things. Diathema says that what eventually happens after we've had enough of these conversations with them, you start to realize that love is not as shallow as you first thought it was. Sure, you love their body. That body that you love, yeah, okay, it looks good now. But look, I don't care if you're Arnold Schwarzenegger, okay? In 50 years, your body's going to look like a sun-dried tomato like the rest of us. Diathema says what you realize is that there's a deeper form of love available to you by loving someone's personality, or as she refers to it, the soul.
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He's writing his philosophy for a select few people that are actually going to try at existence. He's writing it for a small handful of people that aren't interested in feeling like they know everything about the world, but people that are actually going to try to understand things deeper than they've been led to believe about things over the course of their life. I mean, at any stage of life, it's very easy to be coaxed into complacency about how you look at the world. I mean, I'm sure we can all imagine some 45 year old person and they're listening to some passionate 21, 22 year old person and they have strong reinforced convictions about how people are and how the world works and all kinds of things like that.
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用康德的话说，究竟他是真的有深度，还只是伪装成深刻的雾气，这个标准就在于他是否具有通俗化的能力，他是否具有走向大众的能力。虽然说大家可能通常并不会这么觉得，但是康德自认为他的哲学是写给所有人看的，他自始至终最在乎的是他的哲学能否拥有走向大众的能力，能否拥有让大众关心这些东西的能力，他自始至终最在乎的是他的哲学思考，这个深度是他的本身很难，而不是所谓的伪装成深刻的雾气。所以我觉得在这个层面，我跟康德一样，我完全不同意，也从来没有认同过当今普遍的知识分子的偏见，
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I love this pizza that I just ate from Chuck E. Cheese. In all these different contexts, the same word is being used to describe emotional states that are very different from each other. So what exactly do we mean when we say love? Maybe there's something similar about all these different situations that we're touching on. You know, I think when somebody says that all people need to do is love each other, it's one of those statements that most philosophers would hear and they'd say, yeah, that sounds great, but they probably wouldn't think it's a very useful synopsis when it comes to actually getting to the bottom of the cause of these problems or how to actually solve them. In other words, in practice, how do you actually get everyone in the world to love each other?
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那也就是说话说回来，对于不做学术事业的绝大多数正在收听和观看的观众来说，还有另外一种对于古代思想产生好奇心的方式，就是从一些真实的问题开始。你知道我说这句话也不是，只是为了公为普林斯文大学出版社的这一整个how to系列。因为这是一整个我在公共空间讲话的逻辑，如何吃饭、如何分手，如何保持开放的心态，如何谈论爱情，这些问题早就有人想过了，而且可能有人用更加广阔的方式，想过通往智慧的渠道。
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And when it comes to philosophers writing about love, by far the most famous account of love ever written has to be Plato and his work, The Symposium. And we talked a little bit about this on the Plato episode. But I mean, come on. That's three years ago, people. It was horrible doing this back then. I'll make it quick. All right. The Symposium was a fictional book written by the Greek philosopher Plato about a dinner party. It's a dinner party where various noteworthy figures from Athens at the time all meet up to talk about a particular subject. Apparently they did that kind of stuff back then. And the subject of this particular night's dinner party is love.
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所以说当阿加颂这个饮酒派对上的客人，在歌颂爱与歌颂爱情的时候，他们同时也在歌颂的是这个神这位神明的颂扬。在会影片这个对话中，柏拉图通过巧妙的演讲，大赛的设计给我们呈现了很多个精彩绝伦的古希腊人。有关什么是谈恋爱的论述。接下来我想要简短的从这篇对话的最高点讲起。这个最高点是在五位客人五个演讲者讲完了如何谈恋爱之后，苏格拉底本人有关什么是爱欲的禅士。
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I'll make it quick. All right. The Symposium was a fictional book written by the Greek philosopher Plato about a dinner party. It's a dinner party where various noteworthy figures from Athens at the time all meet up to talk about a particular subject. Apparently they did that kind of stuff back then. And the subject of this particular night's dinner party is love. Everybody takes turns getting up in front of the group giving their thoughts on love. Now, barring the funny, pretty ridiculous theory given by Aristophanes, which is really probably just Plato getting back at him for slandering Socrates in one of his plays. Besides that, in terms of philosophy, the book's pretty slow up until we start hearing
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你可以说是柏拉图哲学最终最核心、最晦涩、最崇高的对于爱欲的论述。然后我们再回过头来听一听古希腊骂苏格拉底骂的最厉害的喜剧作家阿里士多芬对于苏格拉底的批评，在任何意义上，我们都可以说，哲学家和喜剧家是古希腊文明中的敌人，针锋相对的敌人。但是这个针锋相对也是一场精彩绝伦的针锋相对。而且我认为搞笑和搞哲学有一个核心的共性，那就是搞笑的人和搞哲学的人一样，一个追求笑声和追求真理的人，最终必须是一个关心世界的人，他们的核心关怀是一样的。
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Besides that, in terms of philosophy, the book's pretty slow up until we start hearing what Socrates has to say about what he heard about love from a philosopher named Diatima. Now, Diatima, nobody knows for sure whether she actually existed, but it's one of those things like, everyone else in the Symposium existed. Why wouldn't this be a real person? But Diatima told Socrates about how she sees love as sort of a progression. It's a progression ascending up rungs of a ladder where throughout your various experiences with love in your life, you go through a number of phases. Each one of these phases is a rung on the ladder where you become more and more aware
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最终一个圆满的爱遇的实现，能够让你进入永恒不变之爱这个领域的殊荣。那么在会影片中，我们罕见的见到了一个严肃的苏格拉底，毕竟她是一个学生，她是神秘的女人。迪奥提玛的学生，她给我们展示的爱情观，你可以说是一个最崇高最神圣，通往通过爱遇走向哲学的一个柏拉图哲学体系中的顶点，就是柏拉图理念观的起点，但是理念观的起点是肉欲，对吧？是爱情。我们知道在其他对话中，苏格拉底其实是一个充满了讽刺的，有点搞笑的小丑。
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Love in its most basic flawed form is love of the body. Some people would even say that we shouldn't consider that love. It's considered lust. That moves on to a love of your fellow human beings. That moves on to a love of the truth all of which is inferior to the ultimate love, the love of God. And this became the dominant perception for what love is for quite some time. And although there was work done sporadically on love before this, something very interesting happens to the concept of love right about the mid-18th century. More specifically with the way that you treat somebody that you love. What happened was, well, romanticism happened.
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另一半是我们对于完整的追求，也正是这种急切的欲望催生了爱欲，催生了俄罗斯。所以说阿里士多芬对于什么是爱的阐述？如果我们要更加抽象，更加正式的去描绘这个演讲的贡献的话，我们可以说总结一下。第一，他强调的是爱源自于一种自身的匮乏，现代人不再强调要如何去爱别人。我们喜欢强调的是如何爱自己。但是实际上阿里士多芬会说，只要你强调的仍然是爱，你已经预设了这种匮乏，你已经预设了你自己的不完整，
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these strong convictions about, he's trying to get us to question how selfless we're actually being when we love someone. But on the other hand, he's not denouncing anyone for being in love and he's certainly not saying that nobody should be in love. See Nietzsche, as we talked about before, huge fan of Heraclitus, loves the idea of looking at two things that we commonly think of as opposites and finding ways that they're actually the same thing manifesting itself in two different ways. For example, day and night. Are these two different things that are opposites or are we talking about the same thing that's just in two different states? The same thing goes when he breaks down the psychology of love.
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我想说的是，有没有可能这一整场演讲的这些看似自相矛盾的说法，都是真的。塞克斯图斯所代表的怀疑论者，他既不否认爱情现象的存在，也不认为这是人生的终极意义。这在某种程度上也是柏拉图的态度，也是阿里士多芬的态度，是奥维德的态度，爱值得歌颂，也值得调侃，就像人性本身值得歌颂，也值得调侃。而这一整个讨论，他的过程既是严肃的，也是滑稽的人。之所以一边渴望爱一边唾弃爱，是因为我们是唯一一种拥有超越自身能力的动物，拥有自我超越能力的动物。