{"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":369,"pdf_page":373,"physical_index":373,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"838205a2d598975e1d17223931c09b9a57de0dbf38af7d69cee50ca4b8cc7cdb"},"chapter":"形而上学","content":"(12)恩培多克勒。阿格里根的恩培多克勒(約500—430)稍后于巴氏，别創了新說，他以世界为地、水、气、火四种“物根”(puζωμaτα)的一个动变集体，而爱憎(φλiτηs，v∈ix)为动变的主因。他認为宇宙是完整的球体 $( \\sigma \\phi a \\iota _ { P } \\infty )$ ，这就是埃利亞的元一或神，却又承認物原有四种之多，这也可算是一个調和折中的学派，他說万物分离，起于憎斗；其合成則由于友爱。宇宙爱憎幷在，故万物此消彼長，或一或多，循环不息，这与赫拉克利特的雨仪平衡原理相似，而恩氏更清楚的表白了“物”与“力”在宇宙間的雨項基本作用。恩氏称地、水、气、火四者为“物根”，同性匀整，不生，不灭，不变。这四种創造万物的素材，以后被称为“元素”(στoχ≤ix)，作为一个化学分析家，“四大”之說未免武断，作为一个理論家，这“元素”观念应可算二千余年来化学上的指导思想。\n\n（13）伊维新学派。克拉左美奈的阿那克薩哥拉（約500一428)年稍長于恩氏，而立說則在后。他对于那数百年来諸先哲所追踪的物原别称之为“物种” $\\sigma \\pi \\in \\rho \\mu \\mathrm { a } \\tau \\alpha )$ 。这些物种如禽兽之羽毛毫髮为同类微粒所集成；一禽兽死后，其毛髮还分解为微粒，其他禽兽又集攝此类微粒，而各成其毛髮。于骨肉或其它事物亦然。这样的“物种”就不止一或四，而是为数甚多或竟为数无限了。这些就是亞里士多德所举“相似微分” $( \\dot { o } \\mu 0 . 0 \\mu i ^ { \\prime } \\rho o s )$ 。照这分析法，物原就不是單純物而是混合物 $( \\mu i \\gamma , u x )$ 。阿那克薩哥拉又由灵魂或心腦支配全身的活动这类現象推論全宇宙也得有一个大心，他說万物混杂，“理性”(voùs)起而为之安排，宇宙遂以立其秩序。这样，以“相似微分”为物原，以“理性”为心原，阿那克薩哥拉慎重地举出宇宙兩因，該是第一个明朗的二元論者。\n\n369","previous_page":368,"next_page":370}