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叔本华的辩论艺术

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叔本华的辩论艺术

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叔本华传世原著,简体中文首次出版!
不计任何手段,赢就等于有理吗?让哲学家叔本华的辩论38计,锻炼你“思想的剑术”。
德国、法国排行榜哲学长销书,高中指定阅读参考书。
张汝伦等多位哲学名家专业力荐!
本书写成于1830年,于1864年首次出版。它可能是非关叔本华学术立场的作品中极其受欢迎的一本小书,不仅位列德国、法国排行榜哲学长销书,更成为高中指定阅读参考书。那么,它究竟仅是一部教导人在任何争论场合都保证可以获胜之技巧的书籍,抑或是一本对思维、修辞、论证、诡辩等进行检视的哲学作品?叔本华究竟为什么要写作这本书?
如果说叔本华给人的惯常印象是大谈人生痛苦的悲观主义哲学家,那么,读过本书之后,读者肯定会对叔本华有不同的印象和认识。写作本书的叔本华给人的感觉是一位非常冷静、客观、严谨且富有洞见的学院派学者;他对论争现象以及论争辩证法的深入描述,既有现象学家的敏锐忠实,也有分析哲学家的鞭辟入里;我们从中感受不到任何“悲观”的色彩,反而是他作为哲学家对“真相”的赤裸裸的探究和对人的劣根性的毫不留情的直面。
叔本华在书中归纳的辩论38计包括:扩张、利用多义词、绝对化、迂回、利用假前提、隐藏的循环论证、让对方承认的多于必要、提出挑衅问题、打乌鱼战术、恶意操纵、归纳对手承认的事实、委婉语和粗直语、两害相权取其轻、自我宣称、假动作、挑衅、吹毛求疵、中断讨论、将对手的论点一般化、隐匿证据、以其人之道还治其人之身、刺激对手夸大不实、利用结果反驳、利用反例反驳、反转论证、火上加油、对旁观者的论证、转移目标、宣称不懂、以递归的方式反驳、否决实用性、针对弱点穷追猛打、釜底抽薪、空话连篇、反驳证明、人身攻击。
从每一种辩论技巧的解析,到具体的应用分析,全书结构清晰、篇幅适中、睿见迭出,既适合对辩论感兴趣的大众读者阅读,也适合专业的哲学研究者研读、收藏。

Content Description

叔本华讲述辩论艺术的传世原著,简体中文版全球首次出版。
叔本华认为,无论主张是对还是错,所谓辩论,就是在彼此思考的激战中,大力维护自己的主张。因之,必须让争论成为一种艺术。诚如击剑者在决斗时关心的并非谁是谁非,而是如何出招与接招,辩证法也一样,它是一种思想的剑术,在针锋相对之际磨亮智慧,让论点听来言之有理,早一步看穿对手策略,识破并化解言语的诡诈。
为此,叔本华以西方先哲的辩证与逻辑为出发点,归纳出38种辩论招式,涵盖哲学、心理学、逻辑学、修辞学等学科领域,以绝妙的方式引领读者理解辩论的艺术。全书妙语如珠、睿见迭出,读来饶富兴味。
本书位列德国、法国排行榜哲学长销书,高中指定阅读参考书。从每一种辩论技巧的解析,到具体的应用分析,全书结构清晰、篇幅精当、睿见迭出。无论你想学习逻辑严密的滔滔辩才,抑或想在思想的砥砺中找寻真理,本书都极为适用。

Author Description

亚瑟·叔本华(Arthur Schopenhauer),19世纪德国哲学家。唯意志论的创始人。早年在法国接受教育,后随父母游历英国、瑞士和澳大利亚,1809年进入哥廷根大学学医,后改学哲学。1814年获耶拿大学博士学位。1822年被聘为柏林大学讲师,后因与黑格尔竞争而离开讲坛,靠父亲遗产过着离群索居的生活,去世于法兰克福。他的主要著作有《作为意志和表象的世界》《论自然意志》《伦理学的两个基本问题》等。

荷夫,曾就读于台湾东吴大学政治系、政治大学历史系与法律系;后前往德国哥廷根大学攻读硕士,主修哲学、西洋中古史与西洋近现代史。2009年起担任台北歌德学院特约翻译。
Comments

慎思明辨,哲学之本。荀子曰:“以仁心说,以学心听,以公心辩。”叔本华亦曰,真正优秀的人“具有足够的智慧,不会去说些荒谬的事,也不会因此而蒙羞,他们所争的是道理而非权力,他们会听取并思考他人所陈述的理由,最后,他们重视真实,乐于聆听好的道理,即使是出于对手之口。此外,如果正确不是站在他们那一边,他们也有足够的意愿去承受自己是错误的事实”。东西哲人,心同理同。以此心此理读此书,思过半矣。
——张汝伦复旦大学哲学学院教授

正如叔本华所说的,争论的目的有两种:一种是为了发现客观真理,另一种是为了获胜或满足个人的虚荣心。相应地,本书对读者也就具有双重作用:如果你想在辩论中“出奇制胜”,那么,了解本书中叔本华所总结的论争辩证法的三十八计并实践之将不无助益;如果你想在辩论中探求真理,那么,阅读本书后,你就不会轻易被三十八计中的任意一计所迷惑或驳倒,而能是立刻识破并化解它们,使之不再成为你探求真理的障碍。
——张志平上海师范大学哲学系副教授
Catalogue

导论 摇摆于逻辑与诡辩之间 张志平
论争辩证法
辩证法的基础
辩论三十八计
附录 残篇
信言不美,美言不信;善者不辩,辩者不善? 孙云平
叔本华辩论三十八计详解冀剑制
Book Abstract

论证辩证法
叔本华
“论争辩证法”(Eristische Dialektik)是一种争论的艺术,而且是一种无论自己有理无理都能大声主张自己是对的争论艺术。因为,就事情本身来说,客观上我可能是对的,可是在旁人眼里(有时就连我们自己看来也一样)我却是错的。当对手反驳了我的证明,并且将此举视为反驳了我的主张,事实上或许还有其他的证明可以支持这项主张,在这情况下,对于这位对手而言,状况正好是颠倒过来的,换言之,他主观上认为自己是对的,客观上却是不对的。也就是说,争论者与旁观者所赞同的“命题的客观真理性”与“命题的有效性”其实是两回事(后者正是辩证法的对象)。
这一切究竟从何而来?无非是源自于人类的劣根性。若非如此,我们便会彻彻底底地诚实,会在所有的争论中只本于揭示真理,全然不去理会它们是否合于我们或他人先前提出的意见:这些意见可能会变得无关紧要,或至少完全次要。如今,它们却成了主要事项。我们与生俱来的虚荣特别容易刺激我们的理智,这样的虚荣并不乐于见到我们自己的意见是错的,而别人的意见却是对的。于是,在这样的情况下,每个人无非致力于作出正确的判断;为此,每个人必须先深思熟虑,接着再说出自己的判断。不过,在大多数人身上,虚荣的天性总是跟饶舌和与生俱来的不诚实结伴而行。他们总在深思熟虑之前便夸夸其谈,即便事后他们才发觉自己的看法其实是错的,而且是没有道理的,他们依然会表现出一副自己显然言之有理的模样。在提出一项假定为真的陈述时,志在追求真理原本应当是唯一的动机;然而,在上述的情况里,这样的志趣却完全让位给了虚荣。于是,真的看起来变成假的,假的看起来变成真的。
不过,这样的不诚实(坚持连我们自己也觉得错误的主张)本身还有借口:我们往往会在一开始坚信自己主张的真实性,可是对手的论证似乎推翻了这样的真实性,如果这时我们同样摒弃他们的论证,往往会在事后发现,我们其实还是对的,虽然我们的证明错了,不过还是有可能存在某个对的证明可以支持我们的主张,我们只是一时想不出这个救援的论证罢了!于是我们得出一项信条:即使反对论证看起来言之成理而且有说服力,我们还是能够反对到底,因为它不过是“貌似”正确,在争论过程中,我们肯定还会再发现某个不仅能驳倒它,并且能证实我们主张为真的论证。职是之故,在争论中,不诚实几乎是无可避免的,或至少容易受其诱惑。我们的理智孱弱与居心不良交相支持这样的态度。如此一来,举凡习于争论的人,原则上都不是为了追寻真理,而是为了维护自己的陈述。就好像无论对错,他们都要像是“为了上帝和国家”(pro ara et focis)一样;如前所述,他们没有别的路可走。
原则上,每个人都希望坚持自己的主张,即便这主张就自己当下来看有疑问,甚或是错误的。对此,每个人个性上的狡猾与邪恶多少可以派上用场:这一点是日常生活中的争论经验教导的。正如每个人都有自己天生的辩证能力,同样也都有自己天生的逻辑。光凭辩证能力远远无法像逻辑那样可靠。对所有人而言,违背逻辑法则的思考或推演并非易事;错误的判断很常见,错误的结论却罕见。换言之,一个人不太容易表现出缺乏天生的逻辑,反而却很容易表现出缺乏天生的辩证能力。辩证能力的天赋分布不一(就这点来说判断力也一样,与同样分布不一的理性情况相同)。因为,我们经常可以见到,人们在其实正确的地方遭到似是而非的论证混淆或驳斥,不正确时亦然。那些在争执中以赢家姿态胜出的人,往往该感谢自己运用狡猾与精明,而不是自己正确的判断力捍卫主张。在这方面与所有其他方面,有天赋是再好不过。要不然,通过练习与思索各种用以扭曲对手的说辞或是自己常用的辩论措辞,同样有助于在这项技艺上成为大师。因此,就算逻辑无法有实际的用处,辩证法肯定有。在我看来,就连亚里士多德也把他的逻辑学(分析论)列为辩证法的基础与入门功夫,因为辩证法对他而言才是重点。逻辑只是处理命题的形式,辩证法则是处理命题的内容与素材,也就是命题的实质。因此,在考虑作为殊相的内容之前,必须先考虑作为共相的形式。
亚里士多德并未像我这样清楚地界定辩证法的目的。他虽然赋予辩证法“争论”这项主旨,不过在他看来,“发现真理”同样也是辩证法的主要目的(《论题篇》第一卷第二节);稍后在《论题篇》第一卷第十二节处,他又表示:在哲学方面,人们系根据真理来处理命题,在辩证法方面,人们则系根据假象、掌声或他人的意见来处理命题。虽然亚里士多德晓得“命题的客观真理性”与“命题的效力”或“赞同的获得”有差异与区别,不过,如果要将辩证法仅归于后者,他所做的区分显然还不够清楚。因此,他针对最后一项目的的规则,往往与针对前面目的的规则混为一谈。因此在我看来,(接上页)有正确性为前提,故而,当人们在客观上不对的时候(就这点来说,人们几乎永远无法完全确定,情况是否确实如此),也可以使用这些技巧。我的意思就是,将辩证法与逻辑(如亚里士多德从前所做的那样)更清楚地区分开来,把客观真理留给逻辑(只要它是形式的),让辩证法限于维护正确性,相反地,诡辩和论争术则不要(如同亚里士多德从前所做的那样)与辩证法分开,因为这项差异是基于客观实质真理,我们无法事先可靠地去厘清客观实质真理,只能像彼拉多(Pontius Pilatus)那样表示:什么是真理?因为,诚如德谟克利特所言:“真理隐于深处。”(参阅《名哲言行录》第九卷第七十二章)争执的目的无非在于发掘真理,这句话说来容易,问题是,我们根本不晓得它在哪里。我们难免会被对手与自己的论证所误导。顺道一提,如果事实被正确理解,它便容易言喻。由于人们习于将辩证法这个名称视为与逻辑完全相同,因此,我想将我所提出的这门学科称为论争辩证法。他的任务并未完成。
……

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欣叶 御大福 芋头麻薯 180g

周销量 600+

$1.66 $1.99 83折
Yami
欣葉
2种选择
欣叶 御大福 芋头麻薯 180g

周销量 600+

$1.66 $1.99 83折
Yami
欣葉
2种选择
欣叶 御大福 芋头麻薯 180g

周销量 600+

$1.66 $1.99 83折
Yami
欣葉
2种选择
欣叶 御大福 芋头麻薯 180g

周销量 600+

$1.66 $1.99 83折
Yami
欣葉
2种选择
欣叶 御大福 芋头麻薯 180g

周销量 600+

$1.66 $1.99 83折

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