上帝之城（上、下卷）The City of God（导读注释版）（世界学术经典系列）

作者简介

【作者简介】：奥古斯丁是古罗马帝国时期的天主教思想家，在中世纪早期被尊为基督教神学大师。他出生于北非，原为摩尼教徒，但在接触了新柏拉图主义思想后渐渐向基督教思想靠拢，直到皈依天主教，最后担任北非希波的主教。他一生著述众多，主要著作有《论自由意志》《忏悔录》《论三位一体》及《上帝之城》。

内容简介

\"【精彩书摘】： 1.The first question I would like to ask is: Why is not Empire itself one of those gods? Surely it should be, if Victory is a goddess? Why should Jupiter himself be needed in this matter，if Victory is favourable and propitious, and always comes to those whom she wishes to be conquerors? Given her favour and sympathy, what nations would have remained unconquered, even though Jupiter had taken a holiday, or had been otherwise employed? Surely, all kingdoms would have submitted? But perhaps honest men did not like to make war with a lack of equity too unconsiderable and to enlarge their dominions by aggression against peaceful neighbours who did them no wrong? If such was their feeling,I certainly approve and applaud them. 2. As far as I can see, the distinction between victors and vanquished has not the slightest importance for security, for moral standards, or even for human dignity. It is merely a matter of the arrogance of human glory, the coin in which these men 'receive their reward', who were on fire with unlimited lust for glory, and waged their wars of burning fury. Is it the case that the conqueror's lands are exempt from taxes? Have the victors access to knowledge forbidden to the others? Are there not many senators in other lands, who do not know Rome even by sight? Take away national complacency, and what are all men but simply men? If the perverse standards of the world would allow men to receive honours proportional to their deserts, even so the honour of men should not be accounted an important matter; smoke has no weight. 3.I am going to discuss the creation of man; for it will be apparent that the two cities took their origin from that creation, as far as they are concerned with beings who are both rational and mortal. But, as I showed in my last book, the beginning of the two cities had already been seen in the angels; and so I see that I must say something about them first. I hope to demonstrate, if I can, that there is no absurdity or incongruity in asserting a fellowship between men and angels. So that there is no need to suppose four cities, or communities, one consisting of the good, angels as well as men, and the other of the evil. The contrasted aims of the good and the evil angels did not arise from any difference in nature or origin. It would be utterly wrong to have any doubt about that, since God created both, and he is good in his creation and fashioning of all substances. We must believe that the difference had its origin in their wills and desires, the one sort persisting resolutely in that Good which is common to all-- which for them is God himself-- and in his eternity, truth, and love, while the others were delighted rather with their own power, as though they themselves were their own Good. \" 【编辑推荐】：公元410年，西哥特人攻陷了被誉为“永恒之城”的罗马，众人把灾难的矛头指向基督徒。奥古斯丁在此情况下历经十四年写成《上帝之城》，在反驳罗马多神教的同时为基督教辩护。他认为追求至善的神是人本性的需要，是人生最大的幸福，人生的最终目的就是脱离罪恶的“尘世之城”，进入幸福的“上帝之城”。《上帝之城》包含了奥古斯丁的全部宗教、哲学思想，对于基督教神学的意义十分深远，值得一读。