雷立柏(Leopold
Leeb,古典语文学家。1967年生于奥地利Hollabrunn,1985年入大学(Hochschule St.
Gabriel)学习哲学、宗教学、基督教神学。1988至1991年在台北辅仁大学学习汉语和中国哲学,后回奥地利继续上大学。1995年获得硕士学位后来到北京,考入北京大学哲学系博士班,在汤一介先生和陈来先生的指导下完成博士论文《张衡、科学与宗教》,1999年获得博士学位。1999年到2004年1月在中国社会科学院世界宗教所进行翻译和研究,并开始教授欧洲古代语言(拉丁语,古希腊语,古希伯来语)。2004年2月至今任教于中国人民大学文学院,开设“拉丁语基础”;“古希腊语基础”;“拉丁语文学史”;“古希腊语文学史”;“古希腊文化概论”;“欧洲中世纪文学史”;“古希伯来语”等课程,广受学生赞誉。汉语著作:《张衡、科学与宗教》(2000年出版),《论基督之大与小·1900-1950年间华人知识分子眼中的基督教》(2000年),《圣经的语言和思想》(2000年),《古希腊罗马与基督宗教》(2002年),《基督宗教知识辞典》(2003年),《拉丁成语辞典》(2006年),《古希腊罗马及教父时期名著名言词典》(2007年),《汉语神学术语辞典》(2007年),《拉-英-德-汉法律格言词典》(2008年)。校对的或部分上翻译的著作包括:白舍客《基督宗教伦理学》(上海三联,2002年),拉辛格《基督教导论》(上海三联,2002年),吴经熊《超越东西方》(2002年,社科文献),毕尔迈尔《古代教会史》(2009年,宗教文慧),《韦洛克拉丁语教程》(2009年,世界图书)。研究方向和兴趣:翻译问题,科学与宗教,欧洲古代语言和思想,古典语文学,欧洲中世纪思想史,基督宗教文化传统,古代经典的解释,比较成语学。
目錄:
The Spread of the Italian Renaissance 1450-1520
意大利文艺复兴的扩展1450-1520
Alberti阿尔贝蒂(1404-1472),Della famiglia《论家庭》
Vegio维基欧(1407-1458),De educatione liberorum《论儿童教育》
Valla瓦拉(1407-1457),Elegantiarum linguae Latinae《拉丁语的魅力》
Institoris印斯提托里斯(1430-1505),Malleus maleficarum《巫婆之锥》
Ficino菲奇诺(1433-1499),De christiana religione《论基督宗教》
Jimenez吉麦内兹(1436-1517),Complutensis《孔普鲁托并排版圣经》
Calepino卡勒比诺(1440-1510),Dictionarium《词典》
Reuchlin罗伊希林(1455-1522),De arte cabalistica《犹太神秘主义》
Brant布兰特(1457-1521),Das Narrenschiff 《愚人船》
Pico 彼科(1463-1494),De hominis dignitate《论人的尊严》
Erasmus伊拉斯谟(1466-1536),Adagia《成语集》、De libero arbitrio《论自由意志》、Laus
Stultitiae《愚蠢颂》
Cajetan卡耶坦(1469-1534),Commentarius Summae theologiae《神学大全注》
Machiavelli马基雅维利(1469-1527),Il principe《君主论》
Copernicus哥白尼(1473-1543),De revolutionibus orbium
coelestium《天体运行论》
Merici梅里奇(1474-1540),Testamento《遗嘱》
Ariosto阿里奥斯托(1474-1533),Orlando furioso《疯狂的罗兰》
Morus莫尔(1478-1535), Utopia《乌托邦》
Castiglione卡斯蒂留内(1478-1529),Il Cortegiano《侍臣论》
The Reformers and the Golden Age of Spain 1520-1600
宗教改革者与西班牙的黄金时代 1520-1600年
Luther路德(1483-1546),De captivitate Babylonica
ecclesiae《教会在巴比伦的囚虏》
Vitoria维多利亚(1483-1546),De iure belli《论战争的权利》
Cortez科尔特斯(1485-1547),Cartas de la relacion de la conquista de
Mexico《征服墨西哥的信》
Loyola罗耀拉(1491-1556),Exercitia spiritualia《神操》
Rabelais拉伯雷(1494-1553),Gargantua et Pantagruel《巨人传》
Melanchthon梅兰希顿(1497-1560),Loci communes《神学共同要点》
Calvin加尔文(1509-1564),Religionis christianae
institutio《基督宗教的制度》
Vasari瓦撒里(1511-1574),Le vite de'' piu excellenti architetti,
pittori et sculptori《最杰出建筑师、画家和雕塑家的传记》
Vesalius维萨里(1514-1564),Fabrica《人体结构》
Teresa de Avila特蕾莎(1515-1582),Castillo Interior《七宝楼台》
Canisius卡尼修斯(1521-1597),Catechismus minor《小教理问题》
Ronsard龙萨(1524-1585),Odes《颂歌集》
Stephanus斯蒂反努斯(1528-1598),Thesaurus Graecae linguae《希腊语宝典》
Montaigne蒙田(1533-1592),Essais《随笔集》
Baronius巴罗尼鸟斯(1538-1607),Annales ecclesiastici《教会编年史》
Bellarmino贝拉明(1542-1621),Disputationes de controversiis
christianae fidei《基督宗教信仰的辩论》
Tasso塔索(1544-1595),Gerusalemme liberata《被解放的耶路撒冷》
Cervantes赛万提斯(1547-1616),Don Quixote《堂吉诃德》
Suarez苏亚瑞斯1548-1617, Disputationes metaphysicae《形而上学辩论》
Spenser斯宾塞(1552-1599),The Faerie Queene《仙后》
Gentili秦梯利(1552-1608),De iure belli《论战争法》
Lope de Vega洛佩?德?维加(1562-1635),Fuenteovejuna《羊泉村》、La Estrella de
Sevilla《塞维利亚之星》
The Development of the Sciences and of National Literatures
1600-1650
科学和民族文学的发展 1600-1650年
Bacon培根(1561-1626),Novum instrumentum《新工具》
Galilei伽利略(1564-1642),Dialogo sopra i due massimi
sistemi《两个世界体系的对话》
Marlowe马娄(1564-1593),Tamburlaine the Great《帖木儿大帝》
Shakespeare莎士比亚(1564-1616),Hamlet《哈姆莱特》、Romeo and
Juliet《罗密欧与朱丽叶》
Francois de Sales 方济各(1567-1622),Essai a l''amour de
Dieu《论神爱》
Kepler开普勒(1571-1630),Harmonices mundi《宇宙和谐律》
Bidermann比德曼(1578-1639),Cenodoxus《虚荣者》
Grotius格劳修斯(1583-1645),De iure belli ac pacis《战争与和平法》
Hobbes霍布斯(1588-1679),Leviatan《利维坦》
Comenius科梅纽斯(1592-1670),Didactica magna《大教学法》
Bollandus 博兰德(1596-1665),Acta Sanctorum《诸圣人文献集》
Descartes笛卡儿(1596-1650),Meditationes《第一哲学沉思集》、Principia
philosophiae《哲学原理》、Discourse de la methode《方法论》
Opitz奥皮茨(1597-1639),Deutsche Poeterey《德国诗论》
The Baroque Era and French Dominance 1650-1700
巴洛克时期与法国的主导地位 1650-1700年
Calderon卡尔德隆(1600-1681),La vida es sueno《人生一梦》
Kircher基歇尔(1602-1680),China illustrata《中国图说》
Browne布朗(1605-1682),Religio medici《一个医生的宗教信仰》
Milton弥尔顿(1608-1674),Paradise Lost《失乐园》
La Fontaine拉封丹(1621-1695),Fables《故事诗》
Moliere莫里哀(1622-1673),Tartuffe《达尔杜夫》
Grimmelshausen格里美豪生(1622-1676),Simplicius《痴儿历险记》
Pascal帕斯卡(1623-1662),Pensees《沉思》
Angelus 安格鲁斯 1624-1677,Der Cherubinische
Wandersmann《格鲁宾的旅游者》
Bossuet波舒哀(1627-1704),Discourse sur l''histoire
universelle《论普世历史》
Bunyan班扬(1628-1688),The Pilgrim''s Progress《天路历程》
Dryden约翰?德莱顿(1631-1700),All for Love《一切为了爱情》
Pufendorf 普芬道夫(1632-1694),De iure naturae et
gentium《自然法和万国法》
Spinoza斯宾诺莎(1632-1677),Ethica《伦理学》
Locke 洛克(1632-1704),Essay concerning human
understanding《人类悟性论》
Mabillon 马比翁(1632-1707),De re diplomatica《古文书学》
Spener施佩纳(1635-1705),Pia desideria《虔敬的渴望》
Malebranche 马勒伯朗士(1638-1715),De la recherche de la
verite《追求真理》
Simon 西门(1638-1712),Histoire critique du Vieux
Testament《旧约的批判史》
Racine拉辛(1639-1699),Phedre et Hippolyte《菲德拉》
The Age of Reason, Beginnings of the Enlightenment 1700-1750
理性的时期--启蒙时期的开始 1700-1750年
Newton 牛顿(1642-1727),Principia Mathematica《数学原理》
Leibniz 莱布尼茨(1646-1716),Monadologie《单子论》、Theodicee《神正论》
Bayle培尔(1647-1706),Dictionnaire Historique et
Critique《历史与批判辞典》
Fénelon费纳隆(1651-1715),Les Avantures de Télémaque《忒勒马科斯历险记》
Defoe笛福(1660-1731),Robinson Crusoe《鲁宾逊漂流记》
Swift斯威夫特(1667-1745),Gulliver''s Travels《格利佛游记》
Vico维科(1668-1744),Scienza nuova《新科学》
Toland托兰德(1670-1722),Christianity not Mysterious《基督教并不神秘》
Pope蒲柏(1688-1744),Essay on Man《人论》
Swedenborg斯维登堡(1688-1772),Vera Christiana religio《真正的基督宗教》
Richardson理查森(1689-1761),Pamela《帕美勒》
Montesquieu 孟德斯鸠(1689-1755), L''esprit des loix《法律的精神》
Voltaire 伏尔泰(1694-1778),Candide《老实人》、Lettres
philosophiques《哲学书简》
Liguori利古奥里(1696-1787),Theologia moralis《伦理神学》
Fielding菲尔丁(1707-1754),Joseph Andrews《约瑟夫?安德鲁斯》
Linnaeus林奈(1707-1778),Systema naturae《自然系统》(1735)
Euler欧勒(1707-1783),Introductio in Analysin
Infinitorum《无穷小分析引论》(1748)
Appendix附录
Bible translations《圣经》译本
Doctor Faustus浮士德博士
Index 索引
本系列分为五卷:《古希腊罗马经典100部》(公元前800年到公元150年)、《古代晚期经典100部》(公元150年到650年)、《中世纪经典100部》(650年到1450年)、《文艺复兴和巴罗克时期经典100部》(1450到1750年)、《近现代经典100部》(1750年到1950年)。每一卷都可以充当一部独立的文集,因此在每一卷附加索引,其中罗列作者、著作和重要概念的原名、英语及汉语的翻译。本系列的经典主要属于文学、历史学、哲学、法学和宗教学的领域,但也包括一些著名的自然科学著作和百科全书式的著作。在选择经典时我们优先收录那些形成比较完整叙事的著作,因此残片式的著作、“诗歌集”、“信集”和“讲演集”类型的著作比较少。一些重要的作者在正文中被忽略,但在索引中仍然有关于他们的基本资料。因为本系列特别注重经典的原文,在汉语的叙述中仍然使用ABC写出西文的人名、地名和书名。“关于专名,除有惯译者外,一般均不译成汉语对音。因为单是《荷马史诗》中的英雄Achilleus就有阿喀琉斯、阿基琉斯、阿戏留、阿溪里等许多译名,难定取舍,所以都不采用,一概使用原文。”(参见罗念生,《古希腊语汉语词典》,商务印书馆,2004年,前言)。西文专名的汉译能在索引中查获。
希望本系列能够帮助读者更好地了解和欣赏西方文学及思想的高度、深度和广度!
编者雷立柏
2009年于北京
The Series of “English-Chinese Summaries of Western
Classics”
General Preface
The more ancient origins of European culture are in Egypt,
Palestine, Syria and Persia, and thus the expressions “western
culture” and “western classics” are debatable. However, as far as
literature and thought are concerned, the tradition of ancient
Greece forms a decisive new beginning in the intellectual history
of mankind. Thus this series starts with Homer and from there
follows the long stream of European classics. The purpose of the
collection is to provide basic knowledge about some important
classical works and about their authors. Of course, a simple
summary of the contents of a classic is not enough, it would also
be necessary to assess the position and influence of each work in
the history of literature and thought, to offer analysis and
possible interpretations, and to add a short bibliography of the
studies on each of the classics. However, this exceeds the scope of
this series.
European culture and the intellectual history of the West should
be understood as a whole. This implies that we should be acquainted
with the scholars of every period and with the continuity that
links earlier and later works. A more wholistic approach will also
pay attention to different fields of knowledge, because many
authors may use poetry to express philosophical ideas or combine
myth and history. Thus literature, history, philosophy, law, and
religion are intertwined in many of the classical writings. For
example, Augustine‘s The City of God discusses questions of
history, ethics, politics, mythology, religious faith, and
hermeneutical questions.
This series is divided into five volumes: “100 Classics of
Ancient Greece and Rome” (800 BC-150 AD), “100 Classics of Late
Antiquity” (150-650 AD), “100 Classics of the Middle Ages”
(650-1450 AD), “100 Classics of Renaissance and Baroque”
(1450-1750), “100 Classics of the Modern Age” (1750-1950). Each
volume is designed as an independent collection and thus has an
index which contains the original names of the authors, important
works and ideas, and the English and Chinese transcriptions. The
classical works chosen in this series are mainly taken from the
areas of literature, history, philosophy, law, and religion, but
there are also some famous scientific works and encyclopedic
collections. Preference was given to those works who present a
complete narrative, thus collections of fragments, poems, letters,
and speeches have been somewhat neglected. Some important authors
may not be mentioned in the text, but they appear in the index.
Since this series pays special attention to the original languages
of the classics, the Chinese text uses the ABC for western personal
names, place names, and book titles. “Proper names are generally
not transliterated into Chinese, except for commonly used
translations. Take for example the different Chinese translations
for the hero Achilles in Homer’s epic, it will be hard to choose
between ‘A-ka-liu-si’, ‘A-ji-liu-si’, ‘A-xi-liu’, ‘A-xi-li’ and
many other different translations. Thus we do not use any of these
transliterations and keep the original way of writing.”(Luo
Niansheng, Classical Greek-Chinese Dictionary, Shangwu, 2004,
preface). The Chinese transliterations of western names can be
found in the index.
May this series help the reader to better understand and enjoy
the height, depth, and width of western literature and
thought!
Leopold Leeb, Beijing 2009
序
《西方经典英汉提要》第四卷中的作者和著作只是众多人物和无数著作的一个小部分,如果读者想了解更多,请参考索引。本书的资料主要来自Encyclopedia
Britannica(《不列颠百科全书》,Chicago 1985年)、Reader‘s Companion to World
Literature(《世界文学解读》,C. S. Brown编,Dryden 出版社,New York 1956)、Lexikon
fuer Theologie und Kirche(《神学与教会百科全书》,Herder,Freiburg 2002年)、Aus
dem Reichtum der
Dichtung,Mittelalter,Renaissance,Barock(《文学的富饶?中世纪、文艺复兴、巴罗克》,W.
Sanz编,Vienna 1975)和Kindlers Literaturlexikon(《肯德勒文学大百科全书》,Munich
1971)。我谢谢黄星女士,她帮助我看汉语的部分,更谢谢后浪出版公司的吴兴元先生,他始终支持这个系列的出版。
雷立柏,北京,中国人民大学
2011年12月
Preface
The 15th and 16th centuries ushered in an
educational,intellectual and artistic movement that was later (in
the 19th century) called “Renaissance”. This word comes from the
Latin “renasci”(to be reborn) and denotes the rebirth of classical
scholarship,the revival of the ancient Greek and Latin tradition.
The great scholastics of the 13th century(like Albert and
Thomas),were ardently interested in Aristotle’s thought,and
Italians like Petrarch and Boccaccio felt attracted to Cicero and
classical mythology,but only since the arrival of Chrysoloras in
Florence (1397) scholars in Italy had an opportunity to study the
Greek language in a systematic way. It took another century before
Calepino‘s dictionary appeared in print,but by 1500 the art of
printing made it possible to edit the Greek and Latin classical
texts. Even the Hebrew texts of the Old Testament received now more
attention.
Renaissance scholars like Erasmus,Jimenez,Melanchthon,and
Etienne,combined the more secular quest for erudition and beauty of
literary style with educational efforts and religious ideals:they
tried to educate students and helped them to read and understand
the classical and Biblical texts. Thus the era of the Renaissance
was in many ways a continuation of the religious fervor of the
Middle Ages. Many of the famous works of the era are devoted to
religious themes,be it Bible translations,spiritual and mystical
texts,educational works,or polemic treatises. And quite many of the
authors are still monks,priests,or nuns,for example Teresa of
Avila.
The geographical discoveries around the year 1500 enormously
widened the horizon of European scholars. The broad humanism of the
Renaissance scholars also was reflected in the approach of
missionaries who encountered other languages and cultures and tried
to dialog with these cultures just like they had tried to
appreciate and integrate classical Greek mythology and culture. One
of the first steps was to elaborate bilingual dictionaries of these
new non-European languages(confer Ricci and Rhodes).
The expansion of geographical knowledge was matched by
discoveries in the fields of
astronomy(Copernicus,Galilei),physics(Descartes,Newton),anatomy(Vesalius),and
law,where the contact with indigenous tribes led to new conceptions
of international law (Vitoria,Grotius,Pufendorf).
In the field of philosophy the Renaissance represented a new
approach to human life. Man was now conceived as the center of the
universe(Mirandola),and self-consciousness became the foundation of
reliable thinking(Descartes). The continuous search and creative
dynamism of the individual were now becoming more important than
the eternal ideas. The nominalists of the Middle Ages had rejected
the authority of universal values,and in the Renaissance
Aristotle’s world view and even the authority of ecclesiastical
texts was debated. In this time of shaking authorities new
consensus was sought in human reason. This faith in human reasoning
inspired scientific research,a certain tolerance(Montaigne and
Browne),the independent actions of Robinson Crusoe,the omniscient
narrator of Fielding‘s works,but also the skepticism of Bayle and
Voltaire. On the other hand,the witch craze,which reached its peak
not in the Middle Ages but in the two centuries after 1500,Hamlet’s
madness,and Swift‘s and Swedenborg’s strange visions show that the
irrational elements that were never absent,vexing even the “age of
reason”.
Due to the reformers of the 16th century the attacks on the
traditional authority of the Church became more outspoken,but only
at the end of the period there appeared more authors who might be
called “freethinkers”. These were sometimes completely rejected by
their own communities(like Spinoza) but found acceptance in other
circles as great philosophers. As the quest for understanding the
origins of European culture could not form a reliable unity in
Europe,the pluralism and the contradictions of Renaissance thought
even increased during the following centuries. To a large extent
Europe had lost an unquestioned unity of thinking and believing,and
the rise of empires in Spain,France,and Britain aggravated the
incipient nationalism inherited from the Middle Ages. On the other
hand this nationalism speeded the formation of national literatures
in the local languages. Many of the classical masterpieces of
Italian,Spanish,French,and English literature were created in the
period from 1500 to 1700. Especially in the age of the “Sun King”
Louis XIV. French (besides Latin) was the most influential language
in the fields of philosophy,history,literary criticism,and
theology. However,many important scientific works continued to be
written in Latin,for example Newton‘s Principia mathematica.
The authors and works mentioned in this volume are only a small
selection. For more names and more background information
concerning the period please consult the index. Much of the
material presented in this volume comes from the Encyclopedia
Britannica(Chicago 1985),the Reader’s Companion to World
Literature(ed. C. S. Brown,Dryden Press,New York 1956),Lexikon fuer
Theologie und Kirche(Herder,Freiburg 2002),Aus dem Reichtum der
Dichtung,Mittelalter,Renaissance,Barock(ed. W. Sanz,Vienna
1975),and from the Kindlers Literaturlexikon(Munich 1971). My
thanks go to Mrs. Huang Xing who helped me to read the Chinese
manuscript,and to Mr. Wu Xingyuan from the Houlang editorial,for
his constant support.
Leo Leeb,Beijing,Renmin University Dec. 2011
……