{"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":266,"pdf_page":270,"physical_index":270,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"c72a097005cd45e4d576cde96f2fe6ee6dc5f7ad39d55919bfc752b2e3326b5b"},"chapter":"形而上学","content":"1078b要形式“秩序，匀称与明确”，这些惟有数理諸学优于为之作証。又因为这些（例如秩序与明确）显然是許多事物的原因，数理諸学自然也必須研究到以美为因的这一类因果原理。关于这些問題我們將另作較詳明討論。①\n\n章四\n\n关于数理对象已講得不少;②我們已說明数理对象是存在的，以及它們凭何命意而存在，③又凭何命意而为先于，凭何命意而不为先于。④現在，論及意式，我們应先考察意式論本身，絕不去牽  \n10連数的性質，而專主于意式論的創始者們所設想的原义。意式論的拥护者是因追求事物的真实而引到意式上的，他們接受了赫拉克利特的教义，將一切可感觉事物描写为“永在消逝之中”，于是認  \n15識或思想若須要有一对象，这惟有求之于可威觉事物以外的其它永恆实是。万物如流水般沒有一瞬的止息，欲求于此有所認識是不可能的。当时苏格拉底專心于偷理道德的析辯，他最先提出了有关倫理諸品德的普遍定义問題。早先的自然学家德謨克利特只  \n20在物理学上为热与冷作了些浮淺的界說，于定义問題仅偶有所接触；⑤至于毕达哥拉斯学派在以前研究过少数事物一一例如机会，道德或婚姻—的定义，他們尽將这些事物連結于数。这是自然的，苏格拉底竭誠于綜合辯証，他以“这是什么”为一切論理〈綜合  \n25論法>的起点，进而探求事物之怎是；因为直到这时期，人們还沒有具备这样的对勘能力，可不必凭依本体知識而揣测諸对反，幷研詢諸对反之是否屬于同一学术；兩件大事佟可归之于苏格拉底一\n\nM4\n\n1078b\n\n①这一預定課程，以后未見实授，或后世失其遗交。\n\n②1078b6一8这一句貝刻尔本編在章三末，为第二第三雨章之总結。第杜校本分为第四章之起句。\n\n③章二与章三。\n\n④ 1077a 17-20, 24—b 11.\n\n⑤参看“物学”194a20;又“动物之構造”642a24。\n\n266","previous_page":265,"next_page":267}