Plato on poetic creativity
Plato on poetic creativity
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柏拉图论诗意创造力
DOI：
10.1017/ccol0521430186.011
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发表时间：
1992
期刊：
影响因子：
0.1
通讯作者：
E. Asmis
中科院分区：
文献类型：
--
作者：
E. Asmis
在《理想国》第十卷中，柏拉图指出哲学和诗歌之间存在着一场古老的争论，从而将荷马及其追随者的诗歌--他称之为“快乐的诗歌”--从他的理想状态中驱逐出去。与此同时，他表示愿意搁置争吵。他的发言人苏格拉底提出了一个挑战：如果快乐的诗歌或其捍卫者能够证明它“不仅令人愉快，而且对城市和人类生活有用”，他们会很高兴地接受它（607 a-e）。柏拉图在他的最后一部著作《法律》中又回到了这一挑战。悲剧诗人走近立法者，问：我们可以把我们的诗歌带到你们的城市吗？立法者回答说，他们，立法者，也是“诗人”，竞争对手和竞争对手，使“最美丽的戏剧”。他们的戏剧就是国家，是“对最美、最好的生活的模仿”。如果雅典人能向他们展示与他们一致的戏剧，他们将被允许表演;否则就不允许（817 a-d）。在《法律篇》中，柏拉图采取了一种更为和解的立场，他承认而不是排斥，但争论仍在继续。只有政治上正确的诗歌才被允许，其余的都被禁止。原因是诗人和立法者在塑造人类生活方面是竞争对手。两者都是道德价值观的“创造者”（词源学上“诗人”的意思）和“模仿者”;在一个秩序良好的社会中，他们必须用一个声音说话。从古至今，柏拉图的许多读者都对诗歌从属于政治感到不满。柏拉图认为诗人主要是伦理学的创造者，这种关注似乎奇怪地片面。
In Book X of the Republic, Plato expels the poetry of Homer and his followers- “the poetry of pleasure” as he calls it- from his ideal state by observing that there is an ancient quarrel between philosophy and poetry. At the same time, he expresses a willingness to put aside the quarrel. His spokesman, Socrates, throws out a challenge: If the poetry of pleasure or its defenders can show that it is “not only pleasant, but also useful for cities and human life,” they would gladly receive it back (607a-e). Plato returns to this challenge in his last work, the Laws. The tragic poets approach the lawmakers and ask, May we bring our poetry to your city? The lawmakers reply that they, the lawmakers, are “poets” too, rivals and competitors in making the “most beautiful drama.” Their drama is the state, an “imitation of the most beautfiul and best life.” If the tragedians can show them dramas that agree with theirs, they will be allowed to perform; otherwise not (817a-d). In the Laws , Plato takes the more conciliatory stance of one who admits rather than expels, but the quarrel persists. Only the type of poetry that is politically correct is permitted; the rest is banished. The reason is that poets and lawmakers are rivals in fashioning human life. Both are at once “makers” (the etymological meaning of poiētai , “poets”) and “imitators” of moral values; and in a wellordered society they must speak with one voice. This subordination of poetry to politics has offended many readers of Plato from antiquity to the present. Plato sees the poet primarily as a maker of ethics, and this concern appears strangely one-sided.