{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"88efeb70-2043-4122-a461-fbf8384bb0fc","title":"形而上学","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7100011361","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"88efeb70-2043-4122-a461-fbf8384bb0fc","id":"88efeb70-2043-4122-a461-fbf8384bb0fc","uuid":"88efeb70-2043-4122-a461-fbf8384bb0fc","title":"形而上学","normalized_title":"形而上学","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7100011361","isbns":["7100011361"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":383,"navigation_url":"https://workshop.closeclaw.top/ai/book/88efeb70-2043-4122-a461-fbf8384bb0fc","title_url":"https://workshop.closeclaw.top/ai/title/%E5%BD%A2%E8%80%8C%E4%B8%8A%E5%AD%A6","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/88efeb70-2043-4122-a461-fbf8384bb0fc/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/88efeb70-2043-4122-a461-fbf8384bb0fc/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/88efeb70-2043-4122-a461-fbf8384bb0fc","page_url":"https://workshop.closeclaw.top/api/ai/books/88efeb70-2043-4122-a461-fbf8384bb0fc/page","search_url":"https://workshop.closeclaw.top/api/ai/books/88efeb70-2043-4122-a461-fbf8384bb0fc/search"},"page":{"printed_page":10,"pdf_page":14,"physical_index":14,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"b6f09a37aa7363a284e87cfa3be63caa141d3b363dd1d5953f2a13182be2f2cf"},"chapter":"形而上学","content":"A4\n\n984b\n\n15与偶然景象，这也不似真理。于是有人起来說，这由于“理性”①——在动物中是这样，在全宇宙也一样。万物的秩序与安排皆出于这个原因，这么，他比他前人的虚談确乎較为明朗。我們知道这明朗的主張出于阿那克薩哥拉，但据說克拉左美奈的赫尔摩底謨②更早发表过这种主張，这主張說明了这一原理：事物所由成  \n20其善美的原因，正是事物所由始其动变的原因。\n\n章四\n\n人們或可推想希蕭特，或其他如巴門尼德，是第一个找寻“情欲”这样一事物为現存万物的一个原理：因为希蕭特在&述宇宙創生时这样說：—\n\n“爱神是她計划成功的第一个神祇”。③.\n\n希蕭特又說：—\n\n“最初是混沌\n\n其次是寬胸的大地，………\n\n在諸神中爱神位在前列”。④\n\n30 这暗示在現存万物中最先必須有一个引致动变的原因，而后事物得以結集。这些思想家們誰先提出这个道理，讓我們以后再加考定⑤。但大家可以看到自然間种种形式往往包涵着相对的性質——不仅有齐整与美丽，还有杂乱与丑陋，而坏的事物常多于好的，不漂亮的常多于漂亮的，—于是另一个思想家引进了“友”与“斗”作为这兩系列不同素質的各别原因。我們倘跟踪恩培多克\n\n985 a\n\n①指阿那克萨哥拉(Anaxagoras);参看“殘篇”12。又参看柏拉图“斐多”(Phaedo)97B，98B。vois之俗用字义，泛指心、意志、理、知等。阿那克薩舒拉所引用此字或譯为“天心”，或“自然之心”(mind of nature)，茲譯作“理性”。\n\n②赫尔摩底謨(Hermotimus)生卒年月不詳，傳为毕达哥拉斯(Pythagoras)师傅⑧見于“殘篇”13。“她”当指亞芙洛第忒(Aphrodite,金星，据辛伯里丘[Simpli-cius]，盛年約公元533年)。希蔚特(Hesiod)，é年約公元前776年。\n\n④見希萧特“原种”(Theogony)116-120。\n\n⑤后文未見此“考定”。\n\n10","previous_page":9,"next_page":11}