Parmenides 巴門尼德

Birth ca. 520 BCE

Death ca. 450 BCE

School/tradition 學派/傳統Eleatic school 愛利亞學派

Main interests 主要興趣Metaphysics, Ontology 形而上學、本體論

Notable ideas 著名思想Being is, Eternal return, Determinism, Ultimate reality, Monotheism 存在者存在、永恒輪回、決定論、終極實在，一神論

Influenced by 受影響

Amenias, Pythagoras, Xenophanes of Colophon 阿門尼阿斯、畢達哥拉斯、克勒芬的色諾芬尼

Influenced 影響

Zeno of Elea, Melissus of Samos, Socrates, Plato, Aristotle, Spinoza, Nietzsche, Heidegger 愛利亞的芝諾、薩莫斯島的墨利索斯、蘇格拉底、柏拉圖、亞里士多德、斯賓諾莎、尼采、海德格爾

Parmenides of Elea was an ancient Greek philosopher born in Elea, a Greek city on the southern coast of Italy. He was the founder of the Eleatic school of philosophy. The single known work of Parmenides is a poem which has survived only in fragmentary form. In this poem, Parmenides describes two views of reality. In The Way of Truth (a part of the poem), he explains how reality is one, change is impossible, and existence is timeless, uniform, and unchanging. In The Way of Opinion, he explains the world of appearances, which is false and deceitful. These thoughts strongly influenced Plato, and through him, the whole of western philosophy.

愛利亞的巴門尼德是一位生于愛利亞（意大利南海岸的希臘城市）古希臘哲學家。他是愛利亞哲學學派的創始人。他眾所周知的唯一作品是一首僅以殘篇形式幸存的詩。在詩中，巴門尼德表述了兩種對實在的觀點。在“真理之路”（詩的一部分）中，巴門尼德解釋實在如何是“一”，變化是不可能的、存在是永恒的、同一的和不變的。在“意見之路”中，巴門尼德解釋表象世界，認為表象世界是虛假的、欺人的。這些思想強烈影響了柏拉圖，通過柏拉圖，又影響了整個西方哲學。

Parmenides is one of the most significant of the pre-Socratic philosophers. His only known work, conventionally titled On Nature, is a poem, which has only survived in fragmentary form. Approximately 150 lines of the poem remain today; reportedly the original text had 3,000 lines. It is known, however, that the work originally divided into three parts:

巴門尼德是最重要的前蘇格拉底哲學家之一。他唯一幸存的作品是一首詩，習慣上稱之為《論自然》，僅以殘篇的形式保存下來。將近150行詩流傳至今；據傳原作品共有3000行。可是，我們知道，這部作品最初分為三個部分：

A proem, which introduced the entire work,

A section known as "The Way of Truth", and

A section known as "The Way of Appearance/Opinion".

序言，介紹整個作品；一部分稱之為“真理之路”和另一部分稱之為“現象/意見之路”。

The poem is a narrative sequence in which the narrator travels "beyond the beaten paths of mortal men" to receive a revelation from an unnamed goddess (generally thought to be Persephone or Dike) on the nature of reality.

詩采取敘事形式，其中敘述者超越常人所走的路，獲得一位無名女神（一般認為是珀爾塞福涅[宙斯之女] 或狄刻[秩序女神]）有關實在性質的啟示。

Parmenides attempted to distinguish between the unity of nature and its variety, insisting in the Way of Truth upon the reality of its unity, which is therefore the object of knowledge, and upon the unreality of its variety, which is therefore the object, not of knowledge, but of opinion. In the Way of Opinion he propounded a theory of the world of seeming and its development, pointing out however that, in accordance with the principles already laid down, these cosmological speculations do not pretend to anything more than mere appearance.

巴門尼德試圖區分統一的自然與多樣性，認為多樣性并非實在，因而是意見而不是知識的目的。在“意見之路”中，他提出一個表現世界及其發展的理論，但是他指出，按照確定的原則，這些宇宙猜想只不過是外表。

Proem 序言

In the Proem Parmenides describes his journey from darkness to light. Carried in a whirling chariot, and attended by the daughters of the Sun, he reaches a temple sacred to an unnamed goddess, by whom the rest of the poem is spoken. He must learn all things, she tells him, both truth, which is certain, and human opinions; for, though one cannot rely on human opinions, they represent an aspect of the whole truth.

在序言中，巴門尼德描述他的黑暗至光明之路。乘坐著疾駛的馬車，由太陽的女兒們陪伴著，他抵達了一個朝拜未名女神的神殿，詩的其余部分就是由她來說出來的。她告訴巴門尼德，他必須了解真理（它是可靠的）與常人意見；因為，雖然我們不能信賴常人意見，但它們也表達了真理的一個方面。

The Way of Truth? 真理之路

The Way of Truth discusses that which is real, which contrasts in some way with the argument of the Way of Opinion, which discusses that which is illusory. Under the Way of Truth, Parmenides stated that there are two ways of inquiry: that it is, that it is not. He said that the latter argument is never feasible because nothing can not be.

與討論虛幻的“意見之路”相比，“真理之路”討論的是真實的東西。沿著“真理之路”，巴門尼德認為，有兩種探究方式：存在與非存在。他說后一種觀點是站不住腳的，因為不存在根本就不存在。

The Way of Opinion 意見之路

In the Way of Appearance/Opinion/Seeming, Parmenides proceeds to explain the structure of the becoming cosmos (which is an illusion, of course) that comes from this origin.

在“意見之路”中，巴門尼德繼續解釋來自本源的生成宇宙（當然是一種幻象）的結構。

The structure of the cosmos is a fundamental binary principle that governs the manifestations of all the particulars: "the aether fire of flame", which is gentle, mild, soft, thin and clear, and self-identical — this is something like the masculine principle — and the other is "ignorant night", body thick and heavy — this is something like the feminine principle.

宇宙的結構是這樣一個基本的二分原則：它控制著所有細節的表現—“以太火焰”，它是溫和的、適度的、柔軟的、稀薄的、明亮的、自我統一的—有點像陽性原理；另一部分是“物質的黑夜”，厚且重的那部分—有點像陰性原理。

Interpretations of Parmenides 對巴門尼德的解釋

The traditional interpretation of Parmenides' work is that he argued that the every-day perception of reality of the physical world is mistaken, and that the reality of the world is 'One Being': an unchanging, ungenerated, indestructible whole. Under the Way of Opinion, Parmenides set out a contrasting but more conventional view of the world, thereby becoming an early exponent of the duality of appearance and reality. For him and his pupils, the phenomena of movement and change are simply appearances of a static, eternal reality.對巴門尼德作品的傳統解釋是：他認為，對自然界本體的日常感覺是錯誤的，世界本體是“單一的存在”：一個不變、非生成及不可毀滅的整體。巴門尼德根據“意見之路”提出了一個相反但更為傳統的世界觀，因而成為早期對表現與本體的二元性進行解釋的人。

Nature (Prologue)

The mares that draw me as far as my heart would go escorted me, when the goddesses who were driving set me on the renowned road that leads through all cities the man who knows. Along this I was borne; for along it the wise horses drew at full stretch the chariot, and maidens led the way, The axle, urged round by the whirling wheels at either end, shrilled in its sockets and glowed, as the daughters of the sun, leaving the house of night and pushing the veils from their heads, hastened to escort me towards the light.

拉著我和我的心的馬車護衛著我前行，駕車的女神們把我帶往穿過智者所知的所有天下聞名的大道。我沿著這條路前行；沿著這條路，聰明的馬兒載著我全速前進，少女們引路，車輪疾轉速行，車軸發燙、吱吱尖叫，太陽的女兒們駛離夜幕，拉下頭上的面紗，加速把我送向光明。

There are the gates of the ways of night and day, enclosed by a lintel and a threshold of stone; and these, high in the ether, are fitted with great doors, and avenging Justice holds the keys which control these ways. The maidens entreated her with gentle words, and wisely persuaded her to thrust back quickly the bolts of the gate. The leaves of the door. swinging back, made a yawning gap as the brazen pins on either side turned in their sockets. Straight through them, along the broad way, the maidens guided mares and chariot; and the goddess received me kindly, and taking my right hand in hers spoke these words to me:

黑夜與白天之間有大門，由過梁與石頭門檻圍繞；這些們高聳入云，緊緊關閉，復仇女神掌管著啟門的鑰匙。少女們好言相求，機靈地勸說她開門。大門上黃銅插銷轉動，打開了一道縫，門開了。少女們駕車長驅直入，步入金光大道；女神親切地接見我，她抓著我的右手，對我言道：

"Welcome. youth, who come attended by immortal charioteers and mares which bear you on your journey to our dwelling. For it is no evil fate that has set you to travel on this road, far from the beaten paths of men, but right and justice. It is meet that you learn all things--both the unshakable heart of well-rounded truth and the opinions of mortals in which there is no true belief. But these, too, you must learn completely, seeing that appearances have to be acceptable, since they pervade everything."

歡迎你，年輕人，在神車馭手的陪同下，你乘坐馬車長途跋涉來到我處。引領你沿著人們常走之路跋涉的并非厄運，而是公平與正義。你了解所有這些都是很恰當的---既認識多姿多彩的真理也了解沒有信仰的凡人意見，這些意見，無處不有，因其表面尚可接受，所以你要徹底研究。

The Way of Truth

Come now, and I will tell thee--and do thou hearken and carry my word away--the only ways of enquiry that can be thought of: the one way, that it is and cannot not-be, is the path of Persuasion, for it attends upon Truth; the other, that it is-not and needs must not-be, that I tell thee is a path altogether unthinkable. For thou couldst not know that which is-not (that is impossible) nor utter it; for the same thing can be thought as can be [construction as above, literally the same thing exists for thinking and for being].

來，讓我告訴你—我的話你要傾聽---只有這些研究方法可以設想：第一條道路是---存在者存在，它不可能不存在---這是確信的途徑，因為它符合真理；第二條道路是---存在者不存在，非存在必然存在，我告訴你，這是一條不可以想象的路。因為你不可能認識也無法言說非存在—這是不可能的；因為可以想象與存在是統一的。

That which can be spoken and thought needs must be: for it is possible for it, but not for nothing, to be; that is what I bid thee yonder. This is the first way of enquiry from which I hold thee back, and then from that way, also on which mortals wander knowing nothing, two-headed; for helplessness guides the wandering thought in their breasts; they are carried along, deaf and blind at once, altogether dazed--hordes devoid of judgment, who are persuaded that to be and to be-not are the same, yet not the same, and that of all things the path is backward-turning.

可以言說與想象者一定存在：因為存在者存在是可能的，而不存在者存在是不可能的；這一點你必須記住。這就是你要堅持的第一條研究道路，然后就是凡人匆匆一無所知、彷徨不定的道路，因為不知所措引領著他們搖擺不定的思想；他們既聾又啞，頭昏眼花---這群人毫無判斷，認為存在與非存在既同一又不同一，萬物之路皆有相仿的方面。

For never shall this be proved, that things that are not are; but do thou hold back thy thought from this way of enquiry, nor let custom, born of much experience, force thee to let wander along this road thy aimless eye, thy echoing ear or thy tongue; but do thou judge by reason the strife-encompassed proof that I have spoken.

證明非存在存在根本是不可能的；你要在思想上避免這種研究方式，也不要讓很多來自經驗的習慣強迫尼德沒有方向的眼睛、應聲蟲的耳朵或舌頭徘徊于這條道路上；你要憑理性圍繞我所說的證據加以判斷。

One way only is let to be spoken of, that it is; and on this way are full many signs that what is is uncreated and imperishable, for it is entire, immovable and without end. It was not in the past, nor shall it be, since it is now, all at once, one, continuous; for what creation wilt thou seek for it? How and whence did it grow? Nor shall I allow thee to say or to think, "from that which is not"; for it is not to be said or thought that it is not. And what need would have driven it on to grow, starting from nothing, at a later time rather than an earlier? Thus it must either completely be or be not.

只有一種可言說的道路，那就是：存在者存在；在這條道路上有很多說明存在者既非創生亦非消滅的跡象，因為它是完整的、不動的、沒有完結的。它既非存在于將來，也非存在于過去，因為它是全然存在于現在的連續的整體；你尋求它是什么產生的、如何、何時產生的嗎？我不允許你這樣說話這樣思考，“來自非存在”，因為對于非存在既無法言說也無法思考。如果需要從開始成長，那它為什么不晚一點產生呢？所以，它要么就整個存在，要么就不存在。

Nor will the force of credibility ever admit that anything should come into being, beside Being itself, out of Not-Being. So far as that is concerned, justice has never released (Being) in its fetters and set it free either to come into being or to perish, but holds it fast. The decision on these matters depends on the following: IT IS, or IT IS NOT. It is therefore decided--as is inevitable-(that one must) ignore the one way as unthinkable and inexpressible (for it is no true way) and take the other as the way of Being and Reality. How could Being perish? How could it come into being? If it came into being, it is Not; and so too if it is about-to-be at some future time. Thus Coming-into-Being is quenched, and Destruction also into the unseen.

除了存在之外，可信性的力量絕不允許從非存在中產生任何存在。事實上，正義從不放松存在的鎖鏈，讓其自由存在或消滅，而是緊緊地抓住它不放。對這些事情的判斷依據是：它不是存在就是非存在。因此我們斷定---這是必然---我們必須拒絕不可想象與言說的道路（因為它是不正確的道路），因而把另一條道路作為存在與本體的道路。存在如何消滅？存在是怎樣產生的？如果它是產生的，它現在就是非存在；如果它在將來產生也是一樣的。所以，產生被禁止，消滅也是不可能的。

Nor is Being divisible, since it is all alike. Nor is there anything (here or) there which could prevent it from holding together, nor any lesser thing, but all is full of Being. Therefore it is altogether continuous; for Being is close to Being.

存在不可分，因為它是一個整體。沒有什么東西能阻止它保持整體，也沒有什么東西能減少它，它就是存在全部。所以它是完全連續的；因為存在緊挨著存在。

But it is motionless in the limits of mighty bonds, without beginning, without cease, since Becoming and Destruction have been driven very far away, and true conviction has rejected them. And remaining the same in the same place, it rests by itself and thus remains there fixed; for powerful Necessity holds it in the bonds of a Limit, which constrains it round about, because it is decreed by divine law that Being shall not be without boundary. For it is not lacking; but if it were (spatially infinite), it would be lacking everything.

存在在強大的鎖鏈的束縛下是不動的，它無始無終，因為產生與消滅已被遠遠趕走，鎮里的信念也拒斥它們。它是同一的，永遠在一個地方，依據自身而存在，因而是固定的；由于強大的必然性將它緊緊束縛，不讓其四處走動，神圣的法律規定，如果沒有界限，存在就是非存在。它沒有缺陷；如果它在空間上是無限的，那么它就會處處有缺陷。

To think is the same as the thought that It Is; for you will not find thinking without Being, in (regard to) which there is an expression. For nothing else either is or shall be except Being, since Fate has tied it down to be a whole and motionless; therefore all things that mortals have established, believing in their truth, are just a name: Becoming and Perishing, Being and Non-Being, and Change of position, and alteration of bright colour.

思想與對存在的思想是同一的；因為沒有為思想表達的存在，就不會出現思想。除了存在之外，不會再有別的東西，因為命運已把它弄成一個不動的整體，所以，相信其真理的凡人們已確定的所有東西---生成與消滅，存在于非存在，位置的變化與光色的改變---都只是一個名字而已。

But since there is a (spatial) Limit, it is complete on every side, like the mass of a well-rounded sphere, equally balanced from its centre in every direction; for it is not bound to be at all either greater or less in this direction or that; nor is there Not-Being which could check it from reaching to the same point, nor is it possible for Being to be more in this direction, less in that, than Being, because it is an inviolate whole. For, in all directions equal to itself, it reaches its limits uniformly.

然而，由于存在空間的限制，存在在各個側面都是完整的，就象一個很圓的球體，在各個方向上相對于中心都是對稱的，因為它不可能在一個方向上小另一個方向上大；沒有非存在阻止它達到同一點，存在在某一方向上多而在另一方向上少是不可能的，因為它是不可玷污的整體。在所有方向上與其自身的距離都相等，各個方向所受的限制是同一的。

At this point I cease my reliable theory (Logos) and thought, concerning Truth; from here onwards you must learn the opinions of mortals, listening to the deceptive order of my words.

至此，我介紹完了我關于真理可靠的理論（羅格斯）和思想；從此，你必須了解常人意見，傾聽我所說的欺騙性情況。