摘要
在古希腊,理性学观对古老的神话释事的替换,表现为逻各斯(logos,λ幃γοs)对秘索思(mythos,μυ～οs)的持续否定以及在此基础上的思维范式的转变。科学精神的兴起不是横空出世,它的强势萌发必然会有一些蕴涵于希腊文化内部的原因。除了别的关键因素,神致的兆示和卜释受到质疑,也是导致(哲学)理性产生的重要前提。阿伽门农当众羞辱卜师,责斥他的卜释,甚至敢于对阿波罗有所不敬。同样,赫克托耳可以无所顾忌地怒斥普鲁达马斯的明智释言,表示只要有了宙斯的允诺,人们便可以不再"信服飞鸟"。欧鲁马科斯走得更远,他两斥卜释,对卜师肆意讥辱。首领级人物质疑卜释不是孤立的现象,而是有着不容忽视的群众(亦即社会)基础。尽管诗人的本意是想通过描述质疑的"失败"来反证卜释的正确,从而坚定人们对它的信念,但种种迹象表明,在荷马史诗里,古老的卜术已不再通行无阻,它的释事权威正面临着前所未有的挑战。
The replacement of mythological thinking by the rationalized attitude toward cognition in ancient Greece is a matter of great significance. Epistemology makes progress as logos gradually denies old mythos, resulting to some extent in the birth of philosophy among others. Besides influences from outside, the seeds of scientific epistemology lie deep inside the Greek culture itself. In addition to other factors of stimulation, queries on omens and divination should be regarded as an important priority for the fulfillment of the above-mentioned transition. By rebuking his divination, dares to disrespect Apollo. In a similar manner, Hector on insults the priest in public, and even es Pouludamas furiously with his wise prophet, believing that with Zeus＇s promise of victory one can ＂discredit the birds＂. Eurumachos has gone even farther. He denounces divination twice, and sneers at the priest recklessly. Queries on divination by the chieftains are not performed as an isolated phenomenon. The behavior is somewhat ＂echoed＂ by the attitude of the masses and, therefore, has its social background. Although against the poet＇s original intention, the ageold practice of divination, while seriously questioned, is confronted with unprecedented challenges in the Homeric epics.
出处
《国外文学》
CSSCI
北大核心
2007年第3期36-52,共17页
Foreign Literatures
