《埃涅阿斯纪》中的自我

维吉尔《埃涅阿斯纪》第六卷中，埃涅阿斯循奥德修斯式的下冥之旅，由亡父安喀塞斯向他传述自净与轮回之说；此学说承伊壁鸠鲁派与斯多葛派绵延已久的论说传统，其义涵直至维吉尔之世仍有余响。然而埃涅阿斯辞离冥府之际，作者运用一处荷马式的设施，迫使他尽数遗忘此番天启的一切痕迹。埃涅阿斯曾一再申言，愿与故土同殉于安纳托利亚，求壮烈之死；而这遗忘，恰是阻遏其精神崩溃的关键凭藉。
由此生出一问：此自我，究竟等同于蒙昧的肉身埃涅阿斯，抑或另有一个超越具象个体的“元-埃涅阿斯”？
本周日，鹰嘴豆俱乐部与 iPhilosophy 将融贯古典文本与哲思理论，探讨解读维吉尔著作的多重路径，尝试解开这一自我之秘。

In Book VI of Virgil's Aeneid, Aeneas, during his Odyssean katabasis, was introduced concepts of self-purification and reincarnation by his deceased father Anchises, whose theories of cosmic renewal and energy fluctuation drew from a long tradition of Epicurean and Stoic discussion, the implications of which lived on right into Virgil's time. However, upon departure, Aeneas was forced, through a Homeric device barely noticeable to the inattentive reader, to forget all traces of this revelation which was a crucial aide in preventing his mental breakdown, having repeatedly iterated his desire of a glorious death alongside his fatherland in Anatolia. This begs the question: did the self identify with the ignorant physical Aeneas, or did it possess a meta-Aeneas, independent from the tangible individual? This Sunday, infusing classical texts and philosophical theories, Chickpea Classics Institutes and iPhilosophy will explore the multitudes of Virgilian interpretation and attempt to unravel the mystery of the self.