{"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":214,"pdf_page":218,"physical_index":218,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"250b1e37ab74b143f0ff7c9a109deca721c718f611f8439006ae717e4c4db425"},"chapter":"形而上学","content":"30 切事物悉成相同。①\n\n章 三\n\n因为哲学專在一般实是上求是，重于通則，略于偏别之处，而35“实是”具多义，凡其取义不同时，就不得由同一学术为之研究(字同义異之詞項便应分隶于不同科屬);但，此字如毕竟具有某些通义，則“实是”还应归之于一門学术。词类如“医疗的”与“健康1061a的”就如上述，各有多种含义〈而各归于一門学术>。詞类之运用必相应于其所关涉者，其一涉于医疗，另一涉于健康，其它則涉于所相关之其它事物，而各求其相符契。或謂一刀曰医疗器具，或謂一課程曰医疗課程，前者致实用，后者为学术，而所关涉者則同为5医疗。称为“健康”的事物亦相似，其一則可为健康之表征，另一則可資以致人于健康。它例类此。“現是”各物之所以称“是”者略同于此；其所称之“是”或为实是之演变，或其常态，或其暫态，或其运动，或其它类于此者。每一現存事物均可以某一單純之通义为比10照，每一对反亦可以其实是之基本对反与基本差異为比照，无論此基本差異为“众与單”，或“相似与不相似”，或其它类于此者；这些，我們曾已討論过了，②茲不具詳。这現存事物，其比照为拟之于“实是”或拟之于“元一”，則拜无分别。因为，即便兩者拜不相同，\n\n15至少它們是可轉換的；因为凡是“一”的事物輒有其所“是”，而凡为“是”的每亦成“一”。\n\n但因每一对反均归同一門学术予以研究，而每組对反的兩項，各是另一項的闕失。（有些对成如义与不义在兩端之間具有一个20問体，在这样的例上人們可以詢問，闕失又如何与兩端相涉？)在所有这些例中。人們必須認定闕失不算是全部定义的遞夺，而只是最低品种的褫夺。例如，倘將义人釋为“由于本性自觉而完全服从法律者”，那么不义者的定义将不必是整个定义逐节的否定，而只須是“在某些方面对法律不够服从”，在这方面他就被称为闊失；它例类此。\n\n10614\n\n①参看999b24—100034。\n\n②参看亞氏“殘篇”1478b35-147915，1497a32—1498b43。\n\n214","previous_page":null,"next_page":null}