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目标片段那么可能一个更加重要的原因是我觉得哲学应该是一个活的哲学。也就是说，大家读这本书，可能是希望从中获得一些借鉴，甚至是一些智慧。那么其实塞尼卡本人也会认为说哲学最重要的它是一种生活方式。那么你在阅读这些哲学著作的时候，会希望把它贯彻到自己的生活的反思当中去。那么这样的一些书信可能是最能够帮助大家去做到这一点的。好吧，我来给大家阅读一下这本书的目录里面和活着的哲学相关的一些问题。
来源片段philosophy they've claimed to have read is worrying, or the more charitable reading, the reading I forced myself to believe as I sit in the corner neurotically rocking, is that maybe they have considered all these boundaries between themselves and objectivity, but they use terms like objective truth because they see themselves as engaged in this war against religion and they feel like they need to be a direct substitute to it. In other words, maybe it's all a strategy. This is what I think it is. Maybe they're not lost in the natural attitude. Maybe they see that human beings are these things that really seem to enjoy having all
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It's all just a bunch of smart people spewing volume after volume of unverifiable speculation about things. Is this really what we want philosophy to be? Descartes thinks that where all these philosophers went wrong was in their method. And by the way, this exact same sentiment applies just more generally to us in our personal lives. But he says that it's so easy to just fall into the trap where you're super interested in something. You want to feel like you know about a topic so badly that you research it and you think about it for a while, you talk to people about it. And then this strange, very human thirst for knowledge takes over.
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它是一个在不光是在当代美国还是中国，都在大众层面非常受欢迎的。中文的哲学流派，有很多根本就不读哲学的商业精英科技大佬。他们也喜欢说自己会把那个马可奥勒留的陈思路摆在自己的床头，每天睡醒就看一看。所以说在这个层面，我好奇的是，你既然翻译了这本书，你能不能跟大家讲一下斯多格主义，在中文的大众语境受欢迎程度和它在学术语境的受欢迎程度究竟是怎么样的。
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It's impossible to look at the world in both ways simultaneously. For example, a normal everyday person immersed in the natural attitude might go down to the library, pick up some Husserl, they might read them, they might contemplate how they can know anything for certain. Maybe they even employ a few of his methods. They take a sort of recreational swim in the phenomenological attitude. But when they're done reading the book and they leave the library and they go on about their day, they're not still doubting whether the world actually exists or not. Now on that same note, you can be the world's most die-hard phenomenologist. Let's say you work nine to five as a professional phenomenologist somewhere.
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他们也喜欢说自己会把那个马可奥勒留的陈思路摆在自己的床头，每天睡醒就看一看。所以说在这个层面，我好奇的是，你既然翻译了这本书，你能不能跟大家讲一下斯多格主义，在中文的大众语境受欢迎程度和它在学术语境的受欢迎程度究竟是怎么样的。尤其是我好奇的是，我们会说它在大众书店里面作为一个你可以说就是不读哲学，不研究哲学的人也会去买的这个哲学读物。那么它在学界是否也和它在大众层面一样受欢迎呢？
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You can spend your entire life writing off these sort of pointless armchair philosopher questions and go on for the rest of your day is never really thinking about the presuppositions of the natural attitude and honestly believing that what you're looking at as you walk around in your everyday life is objective reality. There are people out there that talk about what we see as human beings as though it is objective reality. Example everyone will know. There are certain big famous celebrity proponents of science who are by their own admission proudly willfully ignorant of philosophy. And these people will say that philosophy is essentially useless in today's world because it's been replaced by a better, more dynamic system called science that does everything
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那么我觉得这个其实很大程度上可能是因为国内的哲学史的研究会更加多的关注一些更大的哲学家。像大家都知道的，布拉图、亚里索德或者奥古斯丁等等。而与此同时，可能哲学史方面大家也都会比较去关心一些更加深奥的、更加抽象的、形而上学的问题。而斯多噶派就正好是相反，因为斯多噶派里面的大哲学家是相对来说比较少的。而且可能斯多噶派的哲学家会更加关注一些道德哲学和生活哲学，而不是一些形而上学。就我这边可以举一个很小的例子，就是可能可以证明说国内做哲学史的同仁们，对于斯多噶派有点瞧不上的这个意思就是我记得我在北大读本科的时候，就有一位师兄，他特别特别喜欢斯多噶派。