{"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":375,"pdf_page":379,"physical_index":379,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"768c860fc1d10f252852e65ad64fd53cd8b5cd0481f7b577556054626f971256"},"chapter":"形而上学","content":"(19)矛盾律。于列敍前賢哲学思想幷历举了哲学諾主題后，他对于神話学家的“混沌”傳說，赫拉克利特的“永恆消逝”，阿那克薩哥拉的“万物混合”，普罗塔哥拉的“人为牡准”等名論，都用相反(矛盾)律加以勘察。Γ卷与K卷第五第六章否定折中論者与詭辯学派的“意見兩可”与“現象兩可”論，彻底消除了在論理上的兩可(“是又不是”)与兩不可(“也无是也无不是”)的模棱态度，使世人認識这些学說虽似各具胜义，談言微中，却实际无益于格物致知。他的辯难有时似亦簡率，幷未举出充分理由；但就建立矛盾律的諸証明看来，他要为人世昭明是非而維护公理的心愿是悃幅而誠摯的。\n\n(20)范疇与本体。凡物必有所“是”，或是人，是馬；或是白是黑，或是長是短。日常的言談或学术的理論就只在各述其所“是”。这样的云謂，亞氏曾在較早的名学著作中釐訂了十“范疇”(σxημaτατηs xaτηγoρiαs)（参看“索引”“范畴”条，見338面)(1)本体—人，(2)質——白，(3)量——六尺長，(4)关系——倍，(5)时——今朝，(6)处——室内，(7)主动——撫摩，(8)被动——被撫摩，(9)狀态——健康，(10)位置——坐着。在“哲学”中他依照这些范疇(或“云謂諸格”)处理各种各类的事物；其中9与10兩范疇常被删除，而4一-8五范疇也有时不論。在前三范疇上，哲学特重本体。在本体中亞氏又分别了可感覚本体与非感觉本体。他所論述的非感覚本体仍有所实指，在卷Λ中提示了（甲）原动者，（乙）寄託在羣星的精灵，(丙)灵魂在身死后可以独立存在的理性部分，这三項为非威覚本体。意式論者所重的理知对象如“意式”、“意式数”、“假想直綫”、“本圓”等，以及通名如“普遍”、“科屬”与“底层”等他都認为不能脱离个别事物而独立存在，也就不能确乎为“本体”。\n\n375","previous_page":374,"next_page":376}