试论塞涅卡“治疗哲学”的多重维度  

On the Multi-Dimension of Seneca's“Therapeutic Philosophy”

作　　者：包利民[1] 徐建芬[2] 

机构地区：[1]浙江大学哲学系 [2]浙江大学外国哲学研究所,浙江杭州310058

出　　处：《求是学刊》2015年第6期15-22,共8页Seeking Truth

基　　金：国家社科基金项目"柏拉图与古典幸福论研究";项目编号:12bzx050;中央高校基本科研业务费专项资金资助项目

摘　　要：从"治疗型哲学"的角度理解斯多亚派乃至希腊化罗马时期各派哲学,可以帮助人们更好地把握塞涅卡的思想。塞涅卡为了治疗人类的本体性疾病,首先立足于斯多亚哲学用德性治疗激情的理性一元论方法论,但同时也开放地采纳了其他行之有效的治疗哲学方法论。在他看来,伊壁鸠鲁主义与斯多亚派一样,旨在达到个人的坚强、心灵宁静和幸福;但是与斯多亚派不同,它更为温柔可亲,更适合于一般不甚坚强的普通人或弱者。进一步,塞涅卡意识到哲学理性的治疗效用毕竟有其限度,期待神圣主体的入世拯救。这超出了斯多亚派神的范畴,与当时正暗流涌动的基督宗教之神颇有契合之处。It is a better way to understand Stoicism as well as other philosophical schools in Ancient Greece and Rome from the perspective of＂Therapeutic Philosophy＂, which helps to grasp Seneca＇s idea. Seneca wants to treat people with their ontological problem and he stands from rational monism according to which Stoicism treats passion with virtue as well as other efficient therapeutic philosophical methods open-mindedly. In his opinion, Epicureanism is similar with Stoic School in that both aim at achieving individual strength, peaceful mind and happiness. They are also different in that the former is gentler and cuter, fit for those who are not very strong or even weak. Furthermore, Seneca realizes the therapeutic effect of philosophical reason is limited and he expects the worldly salvation of the subject of the divine, which oversteps the domain of Stoic God and complies with the God in Christianity.

关 键 词：塞涅卡 哲学治疗 伊壁鸠鲁 基督教 

分 类 号：B502.43[哲学宗教—外国哲学]