(551-479 BCE)和毕达哥拉斯(580-500B.C.?)是两个世界著(4)

[3] K. FREEMAN (1952), God, Man and State: Greek Concept (London, Macdonald), p. 172.

[4] F. M. CORNFORD (1950), Before and After Socrates, (Cambridge, Cambridge University Press), pp. 69-70.

; [5] J. N. HRITZU (trans., 1965) The Apology against the Books of Rufinus [III.xxxix] (Catholic University of American Press), p. 211.

[6] R. S. BRUMBAUGH (1964), The Philosophers of Greece (London, George Allen &Unwin), pp. 40-1.

[7] P. GORMAN (1979), Pythagoras, A Life (London, Routledge & Kegan Paul Ltd.), p. 155.

[8] Ibid, p. 158.

[9] S. K. HENINGER, Jr. (1974), Touches of Sweet Harmony: Pythagorean Cosmology and Renaissance Poetics (California, the Huntington Library), p. 103－4.

[10] 中国古文的‘龢’字就是由乐与禾两部分共同组成的。乐指意，禾指声。由此，我们可以看到音乐与和之间存在的一种内在联系。

[11] 这就是《乐记》上所讲的：“人生而静，天地之性也。感于物而动，性之欲也。物至知知，然后好恶形焉。好恶无节于内，知诱于外，不能反躬，天理灭矣。夫物之感人无穷，而人之好恶无节，则是物至而人化物也。人化物也者，灭天理而穷人欲者也，于是有悖逆诈伪之心，有淫佚作乱之事。是故强者胁弱，众者暴寡，知者诈愚，勇者苦怯，疾病不养，老弱孤独不得其所，此大乱之道也。”

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