{"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":256,"pdf_page":260,"physical_index":260,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"0411a693a4bfa5930b7817841213321073f1f0ec2c15897913133542b9d12c1c"},"chapter":"形而上学","content":"35 与何物为对反；这样就否定了原来的論据。又，按照我們正在評議着的这些思想家除了元一以外，一切事物，均沾染有惡；因为惡就是兩对成中的要素之一。但也有些学派①認为善与惡不能算是原理；可是，在一切事物之中，善实为一至高原理。我們先提到的那一学派以善为一原理是对的，不过他們沒有說明善之所以成为075b个原理，究屬是作为目的或动因抑或形式。\n\n恩培多克勒②也有一个悖解的观点；因为他以友<爱>为善.但友这一原理为动因（它使事物結合）又为物因（它是混合物的一个部分)。現在即便这同样事物同为物質与主动原理，至少，兩者5的实是仍复不同。友之为原理究应屬之于那一方面？斗<爭>說是不灭坏这也悖解；斗恰正是惡的本質。\n\n阿那克薩哥拉以善为主动原理；因为他的“理性”能致动一切事物。但动因在致动事物时必使之趋向于某一目的，③这目的，必然有別于动因，我們認为极因才是善；照我們所會說过的另一命10意，則健康本身就是医师。④以“理性”为善，而理性无对成，这也是悖解的。但所有談論对成的人，若非我們捉住他們的观点以納入于其自設之模型，他們就不应用他們的对成。他們以一切現存事物为出于同一原理，然而世上有些事物可灭坏，而有些为不灭坏，这其故何如，却沒人为之說明。又，有些人以現存一切事物为出\n\n15于非現存事物<“有”生于“无”，或“实是”出于“非是”>；另一些人，避免这样的悖解結論，就說一切事物原皆混和在一起。\n\n¿ 再者，何以常有創生，其因何在？一—这也沒有人为之說明。\n\nΛ 10\n\n1075b\n\n①指毕达哥过斯学派与斯冲雪浦；参看本卷1072b31。又“惡”与“不等”同列，参 看卷A,章六988a8—15。\n\n②参看卷A,985a4。\n\n⑧主动者在致使动变时，必預拟有某一目的，但阿那克薩哥泣言“理性”时未說明此义。参看卷A，章七，988b8一12。\n\n④这里所举例，以效因同于极因，参看卷Z，章九，1034a22-27。\n\n256","previous_page":255,"next_page":257}