抽象
日记空着也是空着，趁着小闲暇翻译希腊哲学词典中一些小词条。
有错大家帮忙纠吧。
抽象。希腊哲学术语是 aphairesis。这是一个基于动词 aphairein的抽象名词。
aphairein系动词“除去、剥离、剥夺、分离”（to take away），例如“去放血”。
亚里士多德在一种技术意义上谈论过该术语，它意旨通过分离、抽离的的方式思考某些
在存在论上没有分离事物。他首先在数学属性的这一意义上使用这个术语。
(e.g., Metaph. XI.3, 1061a29ff ).
［有意思的是，定义对抽象的对象作的描述是“在存在论上没有分离事物”，这似乎
是抽象的前提对象，是先于抽象的。］
ABSTRACTION. The Greek term is aphairesis, an abstract noun built
on the verb aphairein, to take away, for example to draw blood. Aristotle
introduced a technical sense of the term to refer to separating
out by thought something that is not (for him) ontologically separable.
He uses the term in this sense primarily of mathematical attributes
(e.g., Metaph. XI.3, 1061a29ff ).
关于Metaph. XI.3, 1061a29ff 前后文字抄在下面：
[1061a]
。。。
Now since the study of contraries pertains to one and the same science, [20] and each contrary is so called in virtue of privation (although indeed one might wonder in what sense they can be called contraries in virtue of privation when they admit of a middle term—e.g. "unjust" and "just"), in all such cases we must regard the privation as being not of the whole definition but of the ultimate species. E.g., if the just man is "one who is obedient to the laws in virtue of some volitional state," the unjust man will not be entirely deprived of the whole definition, but will be "one who is in some respect deficient in obedience to the laws"; and it is in this respect that the privation of justice will apply to him (and the same holds good in all other cases).And just as the mathematician makes a study of abstractions (for in his investigations he first abstracts everything that is sensible, such as weight and lightness, hardness and its contrary, and also heat and cold and all other sensible contrarieties, leaving only quantity and continuity—sometimes in one, sometimes in two and sometimes in three dimensions—and their affections qua quantitative and continuous, and does not study them with respect to any other thing; and in some cases investigates the relative positions of things and the properties of these,
http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0052%3Abook%3D11%3Asection%3D1061a
有错大家帮忙纠吧。
抽象。希腊哲学术语是 aphairesis。这是一个基于动词 aphairein的抽象名词。
aphairein系动词“除去、剥离、剥夺、分离”（to take away），例如“去放血”。
亚里士多德在一种技术意义上谈论过该术语，它意旨通过分离、抽离的的方式思考某些
在存在论上没有分离事物。他首先在数学属性的这一意义上使用这个术语。
(e.g., Metaph. XI.3, 1061a29ff ).
［有意思的是，定义对抽象的对象作的描述是“在存在论上没有分离事物”，这似乎
是抽象的前提对象，是先于抽象的。］
ABSTRACTION. The Greek term is aphairesis, an abstract noun built
on the verb aphairein, to take away, for example to draw blood. Aristotle
introduced a technical sense of the term to refer to separating
out by thought something that is not (for him) ontologically separable.
He uses the term in this sense primarily of mathematical attributes
(e.g., Metaph. XI.3, 1061a29ff ).
关于Metaph. XI.3, 1061a29ff 前后文字抄在下面：
[1061a]
。。。
Now since the study of contraries pertains to one and the same science, [20] and each contrary is so called in virtue of privation (although indeed one might wonder in what sense they can be called contraries in virtue of privation when they admit of a middle term—e.g. "unjust" and "just"), in all such cases we must regard the privation as being not of the whole definition but of the ultimate species. E.g., if the just man is "one who is obedient to the laws in virtue of some volitional state," the unjust man will not be entirely deprived of the whole definition, but will be "one who is in some respect deficient in obedience to the laws"; and it is in this respect that the privation of justice will apply to him (and the same holds good in all other cases).And just as the mathematician makes a study of abstractions (for in his investigations he first abstracts everything that is sensible, such as weight and lightness, hardness and its contrary, and also heat and cold and all other sensible contrarieties, leaving only quantity and continuity—sometimes in one, sometimes in two and sometimes in three dimensions—and their affections qua quantitative and continuous, and does not study them with respect to any other thing; and in some cases investigates the relative positions of things and the properties of these,
http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0052%3Abook%3D11%3Asection%3D1061a
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