{"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":330,"pdf_page":334,"physical_index":334,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"b07efa03a3c4f8039219c92045f06a45c6a276d6f49836e5ffb0180eef0b4be8"},"chapter":"形而上学","content":"(3)柏拉图在“理想国”中曾設想要有一門学术来貫通各门学术。亞氏既博习古今，兼粽百家，对于这样一門学术重加思考，毕竟把“哲学”的轮廓规划了起来。我們現在看本書卷B中所提十三类哲学問題也許覚得无可矜尙，但想到当时人类抽象与粽合能力方在萌芽，要从混噩的事例中，开始分析出条理，确屬困难。亞氏的学术分类在西方实际上沿用到近代；他把哲学列于三种理論学术之先，称道这門学术为最高尚精确的智慧，为学术研究树立基本原理(卷A第二章，卷E第一章)。他說哲学家尽知一切事理(1004a34)，而各門学术各研究它自己所划定范圍内的实是(1025b7)。于是他标誌了哲学研究的对象为“通則”与“本体”。通則（&ξμα）为一切学术所应共同遵循的“公理”，本体（cvσiα）为一切事物与其演变所不能須臾离的“实是”(τò δv)所寄託。\n\n(4)希茜溪“亞氏書目”中列有“物学后編”十卷，这可能是現行十四卷本“哲学”中ABΓEZHIMN这十卷。其余四卷，(一)α卷象是后来插入的，其内容異于A卷之为哲学导言，而是一般理論学术的序引。（二）△卷在希茜溪“書目”中另作單篇，称为“詞类集釋”。(三）K卷，上半是BΓE的縮本，或为这三卷先草拟的綱要，下半为“物学”卷二、卷三、卷五的簡編。K卷文理不是亞氏式的，象是門弟子的劄記。（四）Λ卷与它卷不相关联；可以作为論“宇宙总因”，或“原动者”，或“非感覚本体”的一个專篇。\n\n十卷中，A是完整的專篇。BΓE可能是一組。ZH为本体之学的正文。另一粗，M卷似乎初意在改訂N卷，写成后，因内容有異，遂一併存录。Ⅰ卷象是一單独的补編。凭各卷内文句分析，写作的先后拜不与卷次相符；A、△、K上半，Λ（除第八章外），N当先草成；全書各卷时間相隔盖二十年。A卷与M卷批評柏拉图学派意式(理念）論頗多重复；A卷行文亞氏犹自儕于柏拉图学派之間，卷則已是亞氏晚年自外于拍拉图学派的語了。希臘詮疏家如亞历山大（Alexande）与阿斯克来比（Aselepius）都認为“哲学”这本書是欧台謨(Eudemus)汇合他老师有关上述各主题的若干專著与講稿所輯成。各卷間每互有关照的文句；这些可能是亞氏生前自行添补的，也許是后世編纂者加人的。\n\n330","previous_page":329,"next_page":331}