阿那克萨哥拉
1.希腊人的关于事物的产生和消亡是错误的，因为没有什么事物凭空产生或消亡，而不过
是存在事物的混成和分解。
2.所有事物在组成物的数量上是无限的，其是由无限小聚合而成的。包围着事物的空气在
数量上和尺寸上都是无限的。丑的部首是什么
3.我们必须假设所有类型的事物都是由，各类不同外形，颜色，味道的种子聚合而成。但
是在这些东西分解之前，所有的事物都是聚合在一起的。没有什么颜色是纯一的，因为事物的混合将颜色都混合在一起，混合在一起的还有干和湿，冷和热，亮和暗，大地也和所有事物混合在一起，所有的种子数量是无数的，彼此都是不同的。因为没有什么事物是彼此相同的，故此，我们必须假设，所有的事物最先是一个整体。
先学后练4.当事物被分解后，我们必须知道分解后的组成物与分解前的，在数量上是不多也不少的。
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5.事物的最小组成是没有的，总有更小的，就像总有更大的一样。
6.所有的东西都有和其他东西有相交的部分，但是意识是无限的，是纯粹的，而不和其他
事物相混合的。如果意识和其他事物混合了，那么其他的事物就会妨碍他，他就什么也控制不了了。因为意识是最好的，最纯粹的，他具有所有事物的知识。还有意识控制所有的事物，大的，小的，有生命的。意识还控制着旋转，所以他在最初就是旋转着的。
并且所有事物的混成，分解都被意识所知。意识还控制着星星，太阳和月亮的旋转，以及分离开来的空气和以太。正是这些旋转引起了事物的分解。稀薄由厚实产生，热来自于冷，亮来自于暗，干来自于湿。意识不是由其他事物分解而来，意识都是类似的，不论是大的还是小的。
7.
8.意识在被聚合和被分离的事物中都存在。
9.因为大的和小的在数量上是相同的，所以所有的事物存在于每一事物中。没有什么有纯
一的事物存在的可能性，所有的事物都有，每一个其他事物的组成部分。因为不存在最小的事物组成部分，没有什么事物能够自发地生产或者分解。所以，事物原先是聚合在一起的。在所有事物中，有从整体分解而得到，数量相等的大的，小的多种成份。
10.每一事物都有和其他事物相交的部分，除了意识之外。存在只有意识的纯一物。
11.事物在世界中的秩序，不是由一个分离出另一个，也不是冷的从热的来，也不是热的从
李庆霖冷的来。
12.阿那克萨歌拉的理论：事物的第一基本原则在数量上是无限的。其来源可能是他接受了
物理学家们的见解：事物不可能从不存在中产生存在。这就是他们使用“所有的事物都聚合在一起”这一陈述的理由。这个或那个的产生用来推演质量的改变，而另一些人则口称其为聚合和分离。他们断言：每一事物存在于其他每一事物中。
Anaxagoras
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1.The Greeks are to recognize coming into being and perishing for nothing comes into being
nor perishes, but is rather compounded or dissolved from things that are. So they would be right to call coming into being composition and perishing dissolution.(Fr. 17)
2.All things were together, infinite in respect of both number and smallness, for the small too
was infinite. And while all things were together, none of them were plain becau of their smallness; f
or air and either covered all things, both of them being infinite; for the are the greatest ingredients in the mixture of all things, both in number and in size. (Fr. 1)
3.And since the things are so, we must suppo that there are many things of all sorts in
everything that is being aggregated, eds of all things with all sorts of shapes and tastes…
but before the things were parated off, while all things were together, there was not even any color plain; for the mixture of all things prevented it, of the moist and the dry, the hot and the cold, the bright and the dark, and of much earth in the mixture and of eds countless in number and in no respect like one another. For none of the other things either are like one to the other. And since this is so, we must suppo that all things are in the
whole. (Fr. 4)
4.And when the things have been thus parated, we must know that all things are neither
more nor less for it is not possible that there should be more than all, but all things are always equal. (Fr. 5)
5.Neither is there a smallest part of what is small, but there is always a smaller for it isexcel意思
impossible that what is should cea to be. Likewi there is always something larger than what is large. And it is equal in number to what is small, each thing, in relation to itlf, being both large and small. (Fr. 3)
6.All other things have a portion of everything, but mind is infinite and lf-ruled, and is mixed with nothing but is all alone by itlf. For if it was not by itlf, but was mixed with anything el, it would have a share of all things if it were mixed with any; for in every; for in everything there is a portion of everything…; and the things that were mingled with it would hinder it so that it could control nothing in the same way as it does now being alone by itlf. For it is the finest of all things and the purest, it has all knowledge about everything and the greatest power; and mind controls all things, both the greater and the smaller, that have lifr. Mind controlled also the whole rotation, so that it began to rotate in the beginning.. and the things that are mingled and parated and divided off, all are known by mind. And all things that were to be, all things that were but are not now, all things that are now or that shall be, mind arranged them all, including this rotation in which are now rotating the stars, the sun and moon, the air and the aither that are being parated off. And this rotation caud the parating off. And the den is parated from the rare, the hot from the cold, the bright from the dark and the dry from the moist. But there are many portions of many things , and nothing is altogeth
er parated off nor divided one from the other except mind. Mind is all alike, both the greater and the smaller quantities of it, while nothing el is like anything el, but each single body is and was plainly tho things of which it contains most. (Fr. 12)
7.And when mind initiated motion, from all that was moved paration began, and as much as
mind moved was all divided off; and as things moved and were divided off, the rotation greatly incread the process of dividing. (Fr. 13)
8.But mind which is , is assuredly even now where everything el is too, on the surrounding
mass and in the things that have been either aggregated or parated. (Fr. 14)
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9.And since the portions of the great and of the small are equal in number, so too all things
would be in everything. Nor is it possible that they should exist apart, but all things have a portion of everything. Since it is not possible that there should be a smallest part, nothing can be put apart nor come to be all by itlf, but as things were originally , so they must be now too, all together. In all things there are many ingredients, equal in number in the greater and in the smaller of the things that are being parated off. (Fr. 6)
10.In everything there is a portion of everything except mind; and there are some things in
开学季手抄报内容which there is mind as well. (Fr. 11)
11.The things in the one world-order are not parated one from the other nor cut off with an
axe, neither the hot from the cold nor the cold from the hot. (Fr. 8)
12.The theory of Anaxagoras that the principles are infinite in number was probably due to his
acceptance of the common opinion of the physicists that nothing comes into being from not-being. For this is the reason why they u the phra” all things were together”, and the coming into being of such and such a thing is reduced to change of quality, while others speak of combination and paration. Moreover, the fact that the opposites proceeded from each other led them to the same conclusion. The one, they reasoned, must have already existed in the other; for since everything that comes into being must ari either from what is or from what is not, and it is impossible for it to ari from what is not on this point all the physicists agree, they thought that the truth of the alternative necessarily followed, namely that things come into being out of existent things, i.e. out of things already prent, but imperceptible to our ns becau of the smallness of their bulk. So they ass
ert that everything is mixed in everything, becau they saw everything arising out of everything. But things , as they say, appear different from one another and receive different names according to the nature of the thing that is numerically predominant among the innumerable constituents of the mixture. For nothing , they say, is purely and entirely white or black or flesh or bone, but the nature of a thing is held to be that of which it contains the most.(Aristotle Physics 187a 25)
