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　　Part B

In the following article, some paragraphs have been removed. For Questions 66 to 70, choose the most suitable paragraph from the list A-F to fit into each of the numbered gaps. There is one paragraph which does not fit in any of the gaps. Mark your answers on ANSWER SHEET 1.

There are as many definitions of philosophy as there are philosophers--perhaps there are even more. After three millermia of philosophical activity and disagreement, it is unlikely that we'll reach consensus, and I certainly don't want to add more hot air to the volcanic cloud of unknow- ing. What I'd like to do in the opening column in this new venture is to kick things off by asking a slightly different ouestion: What is a ohilosooher?

66.

Socrates tells the story of Thales, who was by some accounts the first philosopher. He was looking so intently at the stars that he fell into a well. Some witty Thracian servant girl is said to have made a joke at Thales' expense--that in his eagerness to know what went on in the sky he was unaware of the things in front of him and at his feet. Socrates adds, in Seth Benardete's transla- tion, "The same jest suffices for all those who engage in philosophy. "

What is a philosopher, then? The answer is clear: a laughing stock, an absent-minded buf- foon, the butt of countless jokes from Aristophanes' "The Clouds" to Mel Brooks' "History of the World",. Whenever the philosopher is compelled to talk about the things at his feet, he gives not only the Thracian girl but the rest of the crowd a belly laugh.

67.

But as always with Plato, things are not necessarily as they first appear, and Socrates is the greatest of ironists. First, we should recall that Thales believed that water was the universal sub- stance out of which all things were composed. Water was Thales' philosophers' stone, as it were. Therefore, by falling into a well, he inadvertently presses his basic philosophical claim.

But there is a deeper and more troubling layer of irony here that I would like to peel off more slowly. Socrates introduces the "digression" by making a distinction between the philosopher and the lawyer, or what Benardete nicely renders as the "pettifogger".

68.

By contrast, we might say, the philosopher is the person who has time or who takes time.

Theodorus, Socrates' interlocutor, introduces the "digression" with the words, "Aren't we at leis- ure, Socrates?" The latter's response is interesting. He says, "It appears we are. " As we know, in philosophy aooearances can be deceotive.

69.

Pushing this a little further, we might say that to philosophize is to take your time, even When you have no time, when time is constantly pressing at your back. The busy readers of The New York Times will understand this sentiment.

70.

Socrates says that those in the constant press of business, like lawyers, policy-makers, mort- gage brokers and hedge fund managers, become "bent and stunted" and they are compelled "to do crooked things". The pettifogger is undoubtedly successful, wealthy and extraordinarily honey- tongued, but, Socrates adds, "small in his soul and shrewd and a shyster. " The philosopher, by contrast, is free by virtue of his or her other-worldliness, by their capacity to fall into wells and ap- pear silly.

philosopher's clumsiness in worldly affairs makes him appear stupid, or, "gives the im- pression of plain silliness. " We are left with a rather Monty Pythonesque definition of the philosopher: the one who is silly.

lawyer is compelled to present a case in court and time is of the essence. In Greek legal proceedings, a strictly limited amount of time was allotted for the presentation of cases. Time was measured with a water clock or clepsydra, which literally steals time, as in the Greek kleptes, a thief or embezzler. The pettifogger, the jury, and by implication the whole socie- ty, live with the constant pressure of time. The water of time's flow is constantly threatening to drown them.

the basic contrast here is that between the lawyer, who has no time, or for whom time is money, and the philosopher, who takes time. The freedom of the philosopher consists in ei- ther moving freely from topic to topic or simply spending years returning to the same topic out of perplexity, fascination and curiosity.

is our hope that some of them will make the time to read The Stone. As Wittgenstein says,"This is how philosophers should salute each other: ' Take your time. ' "

ates believes that the philosopher neither sees nor hears the so-called unwritten laws of the city, that is, the mores and conventions that govern public life. The philosopher will dis- regard the societal rifles given to a person.

As Alfred North Whitehead said, philosophy is a series of footnotes to Plato. Let me risk adding a footnote by looking at Plato's provocative definition of the philosopher that appears in the middle of his dialogue, "Theaetetus," in a passage that some scholars consider a "di- gression". But far from being a footnote to a digression, I think in this moment Plato tells us something hugely important about what a philosopher is and what philosophy does.

　　Part B

就像有很多哲學家一樣，哲學的定義也有很多——或許比哲學家更多。即使在長達三千年之久的哲學活動和分歧之後，我們看待問題仍然會存在差異。對於不可知論，在這裏我不發表看法，以免引起爭議。在新爭論之前，我想通過一個別樣的問題來開始我的話題：哲學家是什麼?

66.

正如艾爾弗雷德·諾思·情特黑德所説，對柏拉圖來説哲學是一系列的腳本。讓我不妨通過柏拉圖對哲學家的富有挑釁意味的定義這個方式來加註一個腳註。這個定義出現在他的一篇被眾多學者稱之為“題外話”的“泰阿泰德篇”文章的對話中。但這遠不是一個題外話腳註，個人認為這個時候，柏拉圖是想告訴我們一些關於什麼是哲學家以及哲學用來幹什麼的重要的問題。

蘇格拉底講述了被稱之為第一個哲學家的泰勒斯的故事。他如此專心地看着星星，以致失足掉到了井裏。據説一些詼諧的色雷斯女僕拿泰利斯開了一個玩笑——在他渴望知道天空中發生了什麼時，他卻不知道在他的面前和腳下發生的事情。在塞特·博納德特的譯著中，蘇格拉底補充説道，“同樣的笑話就足夠那些從事哲學的人研究的了。”

那麼到底什麼是哲學家呢?答案是明確的：一個笑料，一個心不在焉的小丑，從阿里斯托芬的“雲”到梅爾·布魯克斯的“世界歷史”的無數笑柄。當哲學家不得不談論他腳下的事物時，他會讓其餘的觀眾連同色雷斯女僕一起捧腹大笑。

67.

哲學家在世俗事上的笨拙表現讓他顯得愚蠢，或者“給人頭腦簡單的印象”。蒙蒂-皮桑尼斯科留給我們的哲學定義是：愚蠢之人。

但是就如柏拉圖通常所説的，事物往往並非像他們第一次出現的那樣，蘇格拉底是最犀利的諷刺家。首先，我們應該記得，泰勒斯認為水是宇宙萬物的源泉。水是泰勒斯步入哲學領域的點金石。因此掉到井裏讓他不經意間得出了基本哲學主張。

但是關於這裏更深層的、更令人不安的諷刺，我想娓娓道來。蘇格拉底通過區分哲學家和律師引入了“題外話”，而Benardete則適當地提出了“訟棍”的概念。.

68.

律師要求在法庭上陳述案情，時間是至關重要的。在希臘的法律程序中，案件的呈現是嚴格限於一定時間之內的。衡量時間的是一個水鍾或者漏壺，字面意思就是搶斷時間，在希臘語中，是小偷或者貪贓犯的意思。訟棍，陪審團還有社會上的其他人都間接生活在時間的恆定壓力中。時間流動的水一直威脅着他們，要把他們淹死。

相反的，我們可能會説，哲學家是那些有時間或者説消磨時間的人。蘇格拉底的對話者——西奧多勒斯通過一句話引入了“題外話”，他説“蘇格拉底，難道我們不清閒嗎?”蘇格拉底的反應很有趣。他説，“表面上看起來是那樣的。”我們知道，哲學具有欺騙性。

69.

但這裏的是律師和哲學家的基本對比。對於律師來説，他們要麼沒有時間，要麼時間就是金錢。對哲學家來説，他們消耗時間。哲學家的自由，包括在不同主題上的自由轉換，或者出於困惑，入迷和好奇，在同一問題上糾纏。

更進一步，我們可能會説，理性思考浪費時間，即使你沒有時間，或時間追着你跑，卻還是要思考。繁忙的《紐約時報》的讀者們能理解這種情緒。

70.

我們希望一些人花時間去閲讀《石頭》。正如維特根斯坦所説，…花費時間’就是哲學家之間應該有的互相尊重的方式”。

蘇格拉底説，那些不變的.行業，如律師、決策者、抵押貸款經紀人和對衝基金經理，他們變得扭曲和侷限了。毫無疑問，他們所做的不正當的事情最後讓他們變得成功、富有、能説會道。但是，蘇格拉底還説，“他們是心胸狹隘、精於算計的卑鄙奸詐之徒。”相比之下，哲學家因為他們自己內心的理想世界，他們因思考問題而落入井中的能力以及他們的大智若愚，而讓他們更加自由。

66.F【精析】第一段中“There are as many definitions of philosophy asthere are philosophers--perhaps there are even more.”，闡述了“哲學因哲學家而被賦予了更多的定義”，在結尾提出“What is a phi—losopher?”，哲學是什麼的問題，接下來的一段是先介紹哲學，然後再一步步的過渡到哲學家，故選F。

67.A【精析】上一段説到“What is a philosopher，then?The answer isclear：a laughing stock.”，哲學家會讓觀眾捧腹大笑，下面一段則是通過這種看似愚蠢的行為再次定義“哲學家”這個概念，故選A。

68.B【精析】上一段中有“Socrates ingoduces the‘digression’by makinga distinction between the philosopher and the lawyer，or what Benar—dete nicely renders as the‘pettifogger’.”，簡單的引入蘇格拉底區分律師與哲學家的區別，這一段開始詳細描述，故選B。

69.C【精析】上一段結尾“As we know，in philosophy appearances Can bedeceptive.”，在哲學上表象往往具有欺騙性，這一段繼續討論蘇格拉底提出的問題，但是是從另外一個角度，根據“But”一詞判斷，故選C。

70.D【精析】上一段提出“Pushing this a little further，we might say thatto philosophize is to take your time，even when you have no time，when time is constantly pressing at your back.”，關於時間的話題，在結尾又説道“The busy readers of The New Yor kTimes will under-stand this sentiment.”，關於讀者的問題，本段承接了上一段，借維特根斯坦的話提出希望，故選D。