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One）流溢和回归太一的双向旅程学说。一些早期基督教作者跟随普罗提诺，将对话的“上升段落”解读为灵魂上升天堂的隐晦说辞。斐奇诺（Ficino）对柏拉图《会饮》的评注斐奇诺论柏拉图式的爱——柏拉图《会饮》之义疏.梁中和，李旸，译.上海：华东师范大学出版社，2012.——译者注(全书译者注统一使用星号注，下文再出现不再标注译者注，特此说明。)，则向文艺复兴时期欧洲的诗人和艺术家介绍了普罗提诺关于爱与美的观点，并将“柏拉图式的爱”（Platonic love）这个短语引入日常语言。《会饮》中的观点和形象还出现在托马斯？曼（Thomas Mann）的《魂断威尼斯》（Death in Venice）、福斯特（EMForster）的《莫里斯》（Maurice）、艾略特（TSEliot）的《鸡尾酒会》（The Cocktail Party）、弗吉尼亚？伍尔夫（Virginia Woolf）的《到灯塔去》（To the Lighthouse）和三岛由纪夫（Yukio Mishima）的《禁色》（Forbidden Colors）中。对话中描绘的场面和人物出现在很多绘画里，比如彼特？保罗？鲁本斯（Peter Paul Rubens）、皮埃罗？泰斯特（Pietro Testa）、阿斯穆斯？雅各布？卡斯滕斯（Asmus Jakob Karstens）、雅克路易斯？大卫（JacquesLouis David）、安瑟伦？费尔巴赫（Anselm Feuerbach）和约翰？拉法奇（John La Farge）等的作品里；此外，还出现在音乐创作中，比如埃里克？萨蒂（Erik Satie）和伦纳德？伯恩斯坦（Leonard Bernstein）的乐曲中。1969年BBC公司制作了《酒会》（The Drinking Party），其中的音乐《全为爱》（All about Love）以及摇滚音乐电影《摇滚芭比》（Hedwig and the Angry Inch）中都出现了来自《会饮》的片段。西格蒙德？弗洛伊德（Sigmund Freud）将柏拉图对爱（erōs）或热烈的欲望（passionate desire）的理解视为其力比多（libido）概念的原型，而对话中爱是“永久地拥有善好的欲求”（desire for eternal possession of the good）的想法，本身就富有哲学趣味。然而，《会饮》展示出的各种兴趣尽管历经了两千多年，但还是存有悬而未决的问题，比如每篇颂词之间的关系，《会饮》与柏拉图在其他对话中所表达的观点的关系，以及对话对后来艺术家和文学家之影响的本质等。本文集针对这些问题做出了一系列考察。 第一编《会饮》与柏拉图哲学 2通常认为，《会饮》是一篇“中期”对话，它放弃了苏格拉底式对话的某些典型特征，而倾向于《理想国》（Republic）式的庞大理论建构。但是，克里斯多夫？罗伊（Christopher Rowe)在《作为苏格拉底式对话的〈会饮〉》（The Symposium as a Socratic Dialogue）一文中认为，《会饮》并不符合这种分类法，因为它似乎一方面包含苏格拉底式的灵魂学，另一方面又囊括了柏拉图式的形而上学。在此文中，罗伊讨论了这种明显的张力。他首先反驳了各种不同的\\[特别是普瑞斯（Price）、弗拉斯托斯（Vlastos）和欧文（Irwin）的\\]解释策略，然后提出，实际上柏拉图式的理念与柏拉图式的灵魂学之间并没有必然联系，不应该根据这一特征（柏拉图式的理念）的呈现预期那一特征（柏拉图式的灵魂学）的出现。接着，罗伊说明了为什么应该把《会饮》看作一篇苏格拉底式的对话，并深入探讨了这个观点在哲学上的影响。 关于《会饮》的理解，更进一步阐释性的争议集中在对话各个部分的关系上。《会饮》是一篇充满奇妙构思的作品，它把专家、学者划分成两派，两派分别希望从哲学的和文学的角度给出解释。关于手头的话题，柏拉图为什么会给出这样一种演讲排序？哲学家苏格拉底的论述与他（非哲学的）同道的论述有着怎样的联系？在《苏格拉底之前的颂词在〈会饮〉中的角色——柏拉图的共同接受意见法》（The Role of the Earlier Speeches in the Symposium: Platos Endoxic Method）一文中，弗里斯比？CC谢菲尔德（Frisbee 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吴承恩，字汝忠，号射阳山人，淮安府山阳（今江苏省淮安市）人。约生于明弘治十三年至正德初年之间（1500—1510），约卒于万历十年（1582）。吴承恩的曾祖父、祖父都是读书人，任过县学的训导、教谕。但到了他父亲吴锐这一辈，由于家贫困，出赘徐家，“遂袭徐氏业，坐肆中”，当起了小商人。尽管如此，吴家却不失读书的传统。据说其父吴锐虽为商人，不仅为人正派，而且好读书，好谈时政，这自然对吴承恩产生较大影响。吴承恩从小就很聪明，很早入了学，少年得志，名满乡里。天启《淮安府志》卷十六说吴承恩“性敏而多慧，博极群书，为诗文，下笔立成。”但成年后的吴承恩却很不顺利，在科举进身的道路上屡遭挫折，到四十多岁才补了一个岁贡生，五十多岁任过浙江长兴县丞，后又担任过荆王府纪善，这是同县丞级别差不多的闲职。吴承恩创作《西游记》大约是中年以后，或认为是晚年所作，具体时间无法确定。除《西游记》外，他还创作有长诗《二郎搜山图歌》和《禹鼎志》。现存《射阳先生存稿》四卷，包括诗一卷、散文三卷，是吴承恩逝世后由丘度编订而成。 《西游记》全书一百回，从大的结构上看，可分成三个部分。第一回至第八回是第一部分，主要写了孙悟空出世、拜师、大闹天宫，这是全书最精彩的章节，热闹非凡，孙悟空上天入地好一顿折腾，将他的反抗性格表现得淋漓尽致。第八回至第十二回是第二部分，主要写了唐僧的出身及取经的缘由。第十三回至最后一回是第三部分，主要写唐僧西天取经，路上先后收了孙悟空、猪八戒、沙和尚三个徒弟，并历经九九八十一难，终于取到了真经，修成了正果。 《西游记》向人们展示了一个绚丽多彩的神魔世界，人们无不在作者丰富而大胆的艺术想象面前惊叹不已。然而，任何一部文学作品都是一定社会生活的反映，作为神魔小说杰出代表的《西游记》亦不例外。正如鲁迅先生在《中国小说史略》中指出，《西游记》“讽刺揶揄则取当时世态，加以铺张描写”。又说：“作者禀性，‘复善谐剧’，故虽述变幻恍忽之事，亦每杂解颐之言，使神魔皆有人情，精魅亦通世故。”的确如此。通过《西游记》中虚幻的神魔世界，我们处处可以看到现实社会的投影。如在孙悟空的形象创造上，就寄托了作者的理想。孙悟空那种不屈不挠的斗争精神，奋起金箍棒，横扫一切妖魔鬼怪的大无畏气概，反映了人民的愿望和要求。他代表了一种正义的力量，表现出人民战胜一切困难的必胜信念。又如取经路上遇到的那些妖魔，或是自然灾难的幻化，或是邪恶势力的象征。他们的贪婪、凶残、阴险和狡诈，也正是封建社会里的黑暗势力的特点。不仅如此，玉皇大帝统治的天宫、如来佛祖管辖的西方极乐世界，也都浓浓地涂上了人间社会的色彩。而作者对封建社会最高统治者的态度也颇可玩味，在《西游记》中，简直找不出一个称职的皇帝；至于昏聩无能的玉皇大帝、宠信妖怪的车迟国国王、要将小儿心肝当药引子的比丘国国王，则不是昏君就是暴君。对这些形象的刻画，即使是信手拈来，也无不具有很强的现实意义。 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