Chapter 7 volume six

Chapter One We are seeking the things that are, and the principles and reasons why things are things.Health and good health have their own reasons; mathematical objects have basic principles, elements and reasons; generally, academics that use reason, whether fine or rough, are all studying reasons and principles.All these studies delineate some special (specialized) facts, or certain genera, and explore them, but what they explore is not the full name of these facts, nor the reasons why these facts become beings, or The "how" of that class of things; they start from the substance of things--some take how-is as a hypothesis, some take how-is as self-evident common sense--then they are stronger or weaker, and then prove what they are The main qualities of things in the class under study.This kind of induction obviously does not provide any evidence for the noumenon or how, and can only be slightly exposed through certain paths.Similarly, the various sciences have omitted the question of the existence of the species they study; this question belongs to the same level of intellectual activity as elucidating how things are and what they are.

Because the science of physics, like other sciences, specializes in a category of things, so the science of physics is neither a science of practicality nor a science of manufacturing.Everything is made, its principle is from the maker—this is reason or technology, or some function; everything is made, its principle is from the author—this is the will, the expression of the will , that is, the completion of things.If it is said that all thought must be one of practicality, manufacturing and theory, then physical science should be a theoretical study, but the things it theories are all things that are subject to change, and its noumenon has been defined as Cannot be separated from the material and independent.Now, we must notice how things are rather than their definitions, without which study is futile.As for the "what" (how to be) in the thing being defined, we can take "concave nose" and "concave" as examples.The difference between the two is that the "concave nose" must be combined with the substance of the nose, while the concavity can exist independently from the sensory substance.If the nature of all natural things could be compared to the concavity—for example, nose, eyes, face, muscles, flesh, bones, and animals in general; leaves, roots, stems, and plants in general (for these always have material , must be related to movement and then be able to complete it); this is obvious, how we must explore and explain the "what" (how is) of natural objects, and the study of the soul (as a natural object) also According to naturalists, the soul is in a sense inseparable from matter.

Because of these considerations, it should be clear that physics is a theoretical study.Mathematics is also theoretical; but it is not clear at the moment whether its research objects are immutable and detached from matter; however, some mathematical theorems are established after assuming that the mathematical objects are immutable and detached from matter.But if there are some eternal, immutable things in the world that can be separated from matter, the knowledge of such things should obviously belong to a theoretical science-but this does not belong to physics, nor does it belong to mathematics, but should belong to A science that precedes both.As physics deals with things which are independent and not immutable, certain branches of mathematics deal with things which are immutable and contained in matter and cannot be separated from matter; as for this first science, which is both independent and immutable. thing.All causes must have eternity, and this is the most important; and this science deals with causes that seem to us like divine operations.Thus there should be three theoretical sciences, mathematics, physics, and this science which we may call theology, because it is obvious that if God exists somewhere, it is in these things.The highest academic must study the highest genera.Theoretical academics are superior to other academics and are sought after by people, so this one should be superior to other theoretical academics and more sought after by people.One may ask the question whether this first philosophy is a general study of all kinds or is it a special subject; in this respect even the branches of mathematics and science are not all alike—geometry and astronomy Each studies some specific things, and mathematics is generally applied to these specialized studies.We replied that if there is no substance other than the things formed by nature, then the natural science (physical science) will be the first academic; however, if there is an unchanging substance in the world, then this subject must take priority and become the first Philosophy, since what is studied here is the most basic things, in this sense, this science should be universal.And the study of why it is what it is—including how it is and the properties it possesses as it is—will belong to this discipline.

Chapter Two In fact, this full noun has been said to have several meanings before, one is the property of accidental being, the other is true (if it is not true), there are also various categories (such as how is, quality, quantity, place, time, and all similar meanings of reality), and, moreover, potential and realized being.Among the many meanings of reality, we must first explain that no scientific research can be done on the accidental attribute.In fact there is no academic— Practical science, manufacturing science, or theoretical science—throw yourself into this kind of research.On the one hand, building a house has not originally built many of the attributes inherent in it, the list goes on; In short, these are extraneous things that have nothing to do with this reality; the purpose of architecture is not at all these things.Similarly, geometers do not study the accidental properties of figures, and after obtaining the general principle that the sum of the angles of a triangle is equal to two right angles, they do not ask about the accidental differences among the triangles.Attribute, in fact, is only a noun; it is an encounter in nature.

Plato is right here when he says that the sophistry is devoted to "nothing".Because the themes of the Sophists are always entangled in the attributes of things; for example, are "civilized" and "readers" the same or different, and whether "civilized Grisco" is the same as "Grisco"?And whether everything is not always what it is now, whether it should be taken as it is, which leads to the conclusion of "paradox", saying that if civilized people become readers, scholars must become civilized,—and all the like debate; attributes are clearly close to "nothing".This is also evident from the following thesis: All existing things must have a process of coming into being and passing away, but attribute things do not.However, we have to trace as far as possible the nature and origin of the contingent properties; perhaps we can thus understand why the science of properties cannot be established.

Of the existing things, some remain constant and out of necessity (not necessarily in the sense of compulsion; we affirm something only because it cannot be something else), while others are not necessary, nor constant, but also available at any time Seeing its appearance, this is the principle and reason of the accidental attribute.These are not always and very often, which we call chance.For example, if there is a wind and cold on the dog day (dog days), we say it is accidental, but it is not accidental if it is extremely hot, because the dog day season has always been hot but not always cold since ancient times.The whiteness of human beings is accidental (because the human face does not have to be always white, and it is not necessary for everyone to be white), but it is not accidental that human beings are animals.

It is accidental that architecture always makes people healthy, because it is the nature of the physician, not the architect, to make people healthy—it is only a coincidence that the architect is also a physician. Again, a cook, who decorates dishes to please people, is not the cook's business; so we say "it was an accident (side event)", which in a sense can be said It was the cook who did it. In the pure sense of the cook, he didn't do it.In other things there is always a mechanism for producing this thing, but in accidental things there is no such corresponding decisive mechanism or the technique of its manufacture; for the cause of the things from which the "accidental" attribute exists or arises is also accidental.Not all things necessarily and often exist or occur. Most things in the world are just the majority. Therefore, chance must exist; for example, a white person is not always or most civilized, but Sometimes encountering a civilized white person should be accidental (if this is wrong, then everything in the world will become inevitable).

Therefore, this must be the reason why the supernatural matter has to be an accidental attribute. There is another problem. Perhaps the so-called rare and non-mostly such things actually do not exist.We must start our discussion with this question.Definitely, it won't be without.Then, in addition to these, there should be other probable and stain makers in the world". Accidental things. However, if most things are just like this, then, are there any permanent things and eternal things in the world?These should be discussed later.But since all science studies only those things which are frequent or most of them, there is obviously no science of "chance". (For how can people teach and learn from each other except things that are often and most of them? For example, water and honey dissolved in a typhoid patient are good, which is most of them.) As for those things that are against the norm, academic It is impossible to state; for example, what happened on the night of the new moon, what we can tell is always or most of the things that happen to me on the night of the new moon. It cannot be stated that the night of the newborn does not encounter this event; chance is contrary to such a routine.Here we have explained what is the accidental attribute and the reason for its occurrence, and also explained that this is not studied by any academic discipline.

Chapter three Obviously, there should be a principle and reason for arising and passing away without the process of arising and passing away.If not, then all things will become inevitable, because everything that enters the process of birth and death, its birth and death will become inevitable.Did something happen?If there is event B, event A will happen; if event B does not happen, event A will not happen either.And whether B happened, you have to ask C.In this way, going back from the beginning and approaching steadily, no matter how distant things are, they can always be traced to the present.Then the man will die violently, or die of sickness, if he goes out;

He will go out if he is thirsty; he will be thirsty if something happens to him; thus going back to the present event, and going on to further events, going out from thirst, thirsty from drinking; wine is drinkable He must not drink; therefore he must either die or not die.Similarly, this type of record works just as well if you go back further; in short, the conditions of the past exist in the present.Every future event will be "necessary"; the living man must one day die; middle.But whether he will die of disease or sudden death is not yet determined, it depends on other things that happened.It should be clear that all retrospectives will sometimes run into an undecided matter.In this way, the tracing must stop, and the inevitable cause of things cannot be further sought, and this undetermined thing will be the starting point of "accidental".However, with regard to probable (opportunity) events, their starting point and cause, how will such tracing be regarded as affiliation—belonging to matter, <material cause>, suppressing action <extreme cause>, suppressing kinetic energy <motivational cause>— — This must be carefully considered.

Chapter Four We have fully explained the nature of the attribute "accidental" and will not repeat it now.In fact, there are those who regard "true" as "yes" and "false" as "not-yes" in various categories. Part of the collocation of opposites and antithesis is broken, if the theme and the predicate are consistent and affirmed for the combination, and if the two are separated, they are not combined and denied for the combination, these are true; as for the false judgment, it is the opposite (here This leads to another question, how do we think about separation and separation of things; by "combination", I don't mean to connect but to become a unified whole); here truth and falsehood are not in things,—this is not like the good that is true and evil Its falsehood exists in the thing itself—but only in thought; as for the mere how-is, its trueness and falsehood ("is" and "not-is") are not in thought. —What is involved here we must consider later.But the truth and falsity of its combination and dissociation are only in the thought and not in the thing, because the thought can add or take away from the subject what is, or a certain quality, quantity, or other category of the subject, according to this Meaning, true and false are another category of "right and wrong" besides the original thing, so the "is" of attributes and the "is" of truth and falsehood are beyond discussion.The former is not necessarily "is" and the latter is only the evolution of thought, both are branches of "real beings", and cannot be regarded as an independent category among all real beings.So let us put these aside, and study the principles and reasons why reality is reality. [In fact, there are several meanings, which have been clearly explained when discussing the meanings of various nouns.