色诺芬尼主要的哲学思想
色诺芬尼是古希腊著名的哲学家，色诺芬尼的哲学思想涉及的范围非常的广泛，那么色诺芬尼的哲学思想是什么?下面是学习啦小编为你搜集色诺芬尼的哲学思想，希望对你有帮助!
色诺芬尼的哲学思想
色诺芬尼的哲学思想首先是关照到了诸神起源的问题，色诺芬尼通过批判和反对传统观念中关于诸神起源的传说，以此揭示自己对世界本原的理解和看法。色诺芬尼认为一切都从土中生，一切最后又都归于土。一切生成和生长的东西都是土和水。
色诺芬尼的哲学思想还关照到了世界本源的问题，色诺芬尼认为世界的本原是土，一切的生成都来自于土和水。
色诺芬尼的哲学思想也说明了神的来源，色诺芬尼认为人类是依靠自己的想象塑造出了依靠心灵和思想左右世界的“神”——一个完全没有形体的神。色诺芬尼积极描述了神的特质：不生，不灭，永恒存在。
色诺芬尼的哲学思想还说明了真理对于人的特质，我们并不知道什么是真理，即使我们与“真理”相遇，我们也不知道那就是“真理”。所以我们知道和说出的的仅仅是我们“创造出来的只是意见”。
总而言之，色诺芬尼在那个古老的时代通过自己的观察与思考解释了自己所看到的，想到的这个世界的事物，色诺芬尼的哲学思想即使是在现代人看来也是有一定的积极意义的，在那个科学技术不发达的时代，可以说其哲学思想的先进性是巨大的。
色诺芬尼生平简介
色诺芬尼是古希腊著名的哲学家、诗人、历史学家、社会和宗教评论家，埃利亚派的先驱。大约生活在公元前570年～前480年或470年，或公元前565年～473年。家乡是科洛封，也就是小亚细亚西岸的伊奥尼亚，据说25岁开始为了躲避波斯的统治而在各地漂流，晚年的时候在埃利亚定居，形成了自己的思想。
色诺芬尼晚年定居埃利亚，并且在这里形成了自己独特的思想体系，据说当时埃利亚的巴门尼德就在此时期受到了色诺芬尼的影响成为了他的学生，后来哲学家芝诺也在埃利亚宣传色诺芬尼的学说，并且形成了埃利亚学派。
色诺芬尼是巴门尼德的老师，是巴门尼德的哲学思想的形成和埃利亚学派的形成的奠基人，色诺芬尼的某些思想即使是在今天看来也是具有非常积极的意义的，色诺芬尼抨击荷马和赫西俄德把人类的种种丑行和罪恶强加到神的身上，并且对于人们将神的模样想象成为人的模样非常的不赞同，他认为神是人创造出来的，并且说如果牛马会创造神的话，他们的神一定是牛马的模样。
色诺芬尼常被视为西方哲学的宗教信仰方面第一个一神教信徒。认为神是具有不生、不灭、永恒存在着的特质的。色诺芬尼认为在内陆甚至高山上发现海贝壳是海陆变迁的证据。色诺芬尼认为一切物质都源于土和水。
色诺芬尼英文介绍
Xenophanes of Colophon(570 BC-480 BC) was a Greek philosopher, poet, and social and religious critic. Our knowledge of his views comes from his surviving poetry, all of which are fragments passed down as quotations by later Greek writers. His poetry criticized and satirized a wide range of ideas, including the belief in the pantheon of anthropomorphic gods and the Greeks' veneration of athleticism.
Xenophanes rejected the then-standard belief in many gods, as well as the idea that the gods resembled humans in form. One famous passage ridiculed the idea by claiming that, if oxen were able to imagine gods, then those gods would be in the image of oxen. Because of his development of the concept of One God that is abstract, universal, unchanging, immobile and always present, Xenophanes is often seen as one of the first monotheists in the Western philosophy of religion.
He also wrote that poets should only tell stories about the gods which were socially uplifting, one of many views which foreshadowed the work of Plato. Xenophanes also concluded from his examination of fossils that water once must have covered all of the Earth's surface. His epistemology, which is still influential today, held that there actually exists a truth of reality, but that humans as mortals are unable to know it. Therefore, it is possible to act only on the basis of working hypotheses - we may act as if we knew the truth, as long as we know that this is extremely unlikely. This aspect of Xenophanes was brought out again by the late Sir Karl Popper and is a basis of Critical rationalism.
Until the 1950s, there was some controversy over many aspects of Xenophanes, including whether or not he could be properly characterized as a philosopher. In today's philosophical and classics discourse, Xenophanes is seen as one of the most important presocratic philosophers. It had also been common to see him as the teacher of Zeno of Elea, the colleague of Parmenides, and generally associated with the Eleatic school, but common opinion today is likewise that this is false.
Founder of the Eleatic School of Philosophy, Xenophanes was a native of Colophon, and born about 570 BCE. It is difficult to determine the dates of his life with any accuracy and the facts of his life are also obscure. Xenophanes early left his own country and took refuge in Sicily, where he supported himself by reciting, at the court of Hiero, elegiac and iambic verses, which he had written in criticism of the Theogony of Hesiod and Homer. From Sicily he passed over into Magna Graecia, where he took up the profession of philosophy, and became a celebrated teacher in the Pythagorean school. Give way to a greater freedom of thought than was usual among the disciples of Pythagoras, he introduced new opinions of his own opposing the doctrines of Epimenides, Thales, and Pythagoras. He held the Pythagorean chair of philosophy for about seventy years, and lived to the extreme age of 105.
Xenophanes was an elegiac and satirical poet who approached the question of science from the standpoint of the reformer rather than of the scientific investigator. If we look at the very considerable remains of his poetry that have come down to us, we see that they are all in the satirist's and social reformer's vein. There is one dealing with the management of a feast, another which denounces the exaggerated importance attached to athletic victories, and several which attack the humanized gods of Homer. The problem is, therefore, to find, if we can, a single point of view from which all these fragments can be interpreted, although it may be that no such point of view exists.
Like the religious reformers of the day, Xenophanes turned his back on the anthropomorphic polytheism of Homer and Hesiod. This revolt is based on a conviction that the tales of the poets are directly responsible for the moral corruption of the time. 'Homer and Hesiod have ascribed to the gods all things that are a shame and a disgrace among mortals, stealing and adulteries and deceiving of another. And this he held was due to the representation of the gods in human form. Men make gods in their own image; those of the Ethiopians are black and snub-nosed, those of the Thracians have blue eyes and red hair. If horses or oxen or lions had hands and could produce works of art, they too would represent the gods after their own fashion (fr. 15). All that must be swept away along with the tales of Titans and Giants, those 'figments of an earlier day' (fr. 1) if social life is to be reformed.
Xenophanes found the weapons he required for his attack on polytheism in the science of the time. Here are traces of Anaximander's cosmology in the fragments, and Xenophanes may easily have been his disciple before he left Ionia. He seems to have taken the gods of mythology one by one and reduced them to meteorological phenomena, and especially to clouds. And he maintained there was only one god -- namely, the world. God is one incorporeal eternal being, and, like the universe, spherical in form; that he is of the same nature with the universe, comprehending all things within himself; is intelligent, and pervades all things, but bears no resemblance to human nature either in body or mind.
He taught that if there had ever been a time when nothing existed, nothing could ever have existed. Whatever is, always has been from eternity, without deriving its existence from any prior principles. Nature, he believed, is one and without limit; that what is one is similar in all its parts, else it would be many; that the one infinite, eternal, and homogeneous universe is immutable and incapable of change. His position is often classified as pantheistic, although his use of the term 'god' simply follows the use characteristic of the early cosmologists generally.
There is no evidence that Xenophanes regarded this 'god' with any religious feeling, and all we are told about him (or rather about it) is purely negative. He is quite unlike a man, and has no special organs of sense, but 'sees all over, thinks all over, hears all over'. Further, he does not go about from place to place, but does everything 'without toil. It is not safe to go beyond this; for Xenophanes himself tells us no more. It is pretty certain that if he had said anything more positive or more definitely religious in its bearing it would have been quoted by later writers.
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