{"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":124,"pdf_page":128,"physical_index":128,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"dc624d9d73a11ad57609625b337180524dacf1923218d7665dc20b6c20272e37"},"chapter":"形而上学","content":"我們已充分說明了屬性<偶然>之是的性質，現在不复贅敍。实是各类中有以“真”为“是”，以“假”为“非是”者，其“真假”应依“租30合与析离”为断，复合詞之真假应依其各部分的对反搭配为断，凡主題与其云謂相合的为之組合而予以肯定，苟兩者相离則不为之組合而予以否定者，这些就是真实；至于虚假判断便与此相反（这里引到另一問題，我們如何于事物发生离合之想；所謂合，我的意思不是串联而是成为合一的整体)；这里真与假不在事物，—这不象那善之为真与惡之为假，存在于事物本身—而只存在于思想之中；至于單純的諸怎是，則其为真为假(“是”与“非是”)便不在思想之中。—在这里所涉的問題，我們須侯以后再考虑。②但凭30組合与析离所成的真假只在思想而不在事物，因为思想可以將主題的怎是或其某一素質，量，或其它范疇加之于主題或从主題取去，依照这样的意义，真与假已是原事物以外的另一类“是非”，那328a 么屬性之“是”与真假之“是”均无庸置論了。前者原为未必之“是”而后者亦仅为思想的演变，兩者都是“实是”的支族，拜不能作为諸5实是中独立的一类。于是讓我們擱开这些，而研究实是之所以为实是的原理与原因。⑧实是有几种命意，这在討論各种名詞涵义的时候已說清楚了。]\n\nE 4\n\n1028a\n\n①萊比锡本，本卷分三章。第社巴黎印本分为四章。\n\n②看卷，章十。柏拉图学派以真假为是非一类，漫步派以眞假在主題与云謂之离合，出于主观判断，而是非有无則为客观存在，故兩不同論。\n\n③章二至四可参看 1064b 15—1065a 26。\n\n124","previous_page":123,"next_page":125}