{"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":376,"pdf_page":380,"physical_index":380,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"490baae36876229b6b4b70cd8537a40cf726815e13af810904d097c4cc12f8aa"},"chapter":"形而上学","content":"(21）是非、真假、主从之辨。在“实是”上，他又析出了三类重要分别：(1)諸范疇之是非出于感覚，其为“是”为“非”与“有无”相同。(2)而“真假”之为是非則为理知或判断上的或确或誤；前者就一單純事物認明其是非，后者則因兩事物之“离合”以求其是非。(3)另一类如“某某是人”，其所是者为“本性之是”；“某某是有文化的”，則其所是者为“性之是”。哲学所尙为“由己”之是；“偶然”从屬的事情不能确立專門的学术。这些分别好象是通俗常談，实际則往往賢哲还不免弄錯。大家懂得“事有輕重、物有本末”，但在現世的紛紜中，事物却常被顛倒了本末輕重。\n\n(22)物質与通式。亞氏的基本思想“物質与形式”（器与理)(5ληxαì∈lδos)类似毕达哥拉斯学派的“无定限与有定限物”，也类似柏拉图的“未定之兩”与“一”。亞氏于数百年来各家所立諸对成(τévavντiα)研究有素(参看索引三，“对成”、“对反”条)，于对反的性質也作出了說明，持确言“不能在一科屬或一底层上同时出現者方为真对反”，他把“形式与物質”作为每一个体所通有的原理或原因，拜不完全当作对成看待。他所用名詞与所引事例比其前人为切实而通达。虽近代各国翻譯都用matter这字为之代替，他所謂üλη拜不限于可威觉物質；例如“科屬”幷不是能由官威認取的实物，亞氏却也將“科屬”作为“品种之物質”。他的“物質”，其基本涵义为未定形的材料。可威觉事物有好些等级：(甲)那些仅有空間运动的如星辰，(乙)那些能改换的(具有質)，(丙)那些能增减的(具有量)，(丁)那些能生灭的(本体)。后一等級逐級包涵前分等级。威性事物可以包涵理性材料。物質与通式常相联結，永不分离，各不作独立存在。物質又有各級差異，每一差異都有相应的通式；差異由原始物質演进至于最后切身物質，相应地也就由原始形式演进至于最后特殊形式；最后的形式(理)与物質(器)之結合就是一个个别本体。例如：土水火气为原始物質，凭某种形式(比例)結合而成肌肉、血液；肌肉、血液等物質，又凭某种形式結合成手足五官等；手足五官等，作最后的切身物質（卽躯体)，与灵魂相結合，就成为一个活人。这可算在諸先哲粉歧的一元論与各式各样的对成观念上获得了最后的粽結。\n\n376","previous_page":375,"next_page":377}