{"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":377,"pdf_page":381,"physical_index":381,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"6cde4e46d846f4197f3439c3f8b796eaec92ccff65a1707ce22142ea17425ac7"},"chapter":"形而上学","content":"(23)四因。亞氏在“物学”中律标举了四因(óuτiα)也就是四理或四原(α χη):(1)物因(底因)，(2)式因(本因)，(3)动因(效因)，(4)极因(善因)(λη,∈δas，iφ’où,τeλos)。他把“动变淵源”与“終极目的”兩項加之于上述“物質”与“形式”兩項，凭这四項，解释一切事物与其演变。卷A对于諸先哲批評的要点就在說自然哲学家們只見到“物因”，后起的思想家如柏拉图則又見到了“式因”，而忽于闡明动变淵源；阿那克薩哥拉的理性类似“动因”，但他生平未會把“理性”交代清楚；其他各家也都沒有省識到宇宙有止于至善的终极目的。亞氏在本書各卷中随处列示四因，于Λ卷中又特举了宇宙的总动因，也論到了“善”这重要題目。但旧書目中所記亞氏“論善”的專篇現已失傳。四因在应用上有时将式因、动因、极因三者合许为一类，以与物因相拜称，这样，四理仍又还原为“物質与通式”兩理。\n\n（24）潛能与实現，在把一切独立本体分析成一个通涵的理器粽合之后，亞氏再以相比拟的平衡分析闡明了“潛能与实現”(δúvoμs xai êveργauα)。这是从研究动变与生灭过程中所得的新观念。倘一事物成为X，則原来必非X。但演变或創生不能出于絕对不存在的事物；这必須先有一个能变成为X的事物存在。这“潛在”事物与完全“实現”的事物，作为一个动态对論，相应于上述那个“物質”与“形式”的静态对論。一元論者的“执一拒多”总难否定世上形形色色的万有之創生与其存在；二元論或多元論的癥結，在难于說明“由无成有”或“由一化多”的机緣。亞氏以这些对成巾端之一为潛在，另一为实現，大理石潛在地是一个艺神雕象，这样来解答希腦哲学史上傳統的迷惑。\n\n377","previous_page":376,"next_page":378}