“老黑的开首逻辑三范畴是：being,nothing,and becoming.他的解释是必应第一”。哪里有说being第一？这里都是定义顺序，看不出逻辑顺序？did I miss something?“ 老几是说，从老黑哪句原话说明得出being第一,nothing第二,and becoming第三，这样的逻辑的？
... II Come now, I will tell thee - and do thou hearken to my saying and carry it away - the only two ways of search that can be thought of. The first, namely, that It is, and that it is impossible for anything not to be, is the way of. conviction,
5 for truth is its companion.. The other, namely, that It is not, and that something must needs not be, - that, I tell thee, is a wholly untrustworthy path. For you cannot know what is not - that is impossible - nor utter it;
III
"For it is the same thing that can be thought and that can be." --- I added quotation marks"
... II Come now, I will tell thee - and do thou hearken to my saying and carry it away - the only two ways of search that can be thought of. The first, namely, that It is, and that it is impossible for anything not to be, is the way of. conviction,
5 for truth is its companion.. The other, namely, that It is not, and that something must needs not be, - that, I tell thee, is a wholly untrustworthy path. For you cannot know what is not - that is impossible - nor utter it;
III
"For it is the same thing that can be thought and that can be." --- I added quotation marks"
femina virque simul Veneris cum germina miscent, venis informans diverso ex sanguine virtus temperiem servans bene condita corpora fingit. nam si virtutes permixto semine pugnent nec faciant unam permixto in corpore, dirae nascentem gemino vexabunt semine sexum.
The steeds that bear me carried me as far as ever my heart Desired, since they brought me and set me on the renowned Way of the goddess, who with her own hands conducts the man who knows through all things. On what way was I borne
5 along; for on it did the wise steeds carry me, drawing my car, and maidens showed the way. And the axle, glowing in the socket - for it was urged round by the whirling wheels at each end - gave forth a sound as of a pipe, when the daughters of the Sun, hasting to convey me into the light, threw back their veils
10 from off their faces and left the abode of Night. There are the gates of the ways of Night and Day, fitted above with a lintel and below with a threshold of stone. They themselves, high in the air, are closed by mighty doors, and Avenging Justice keeps the keys that open them. Her did
15 the maidens entreat with gentle words and skilfully persuade to unfasten without demur the bolted bars from the gates. Then, when the doors were thrown back, they disclosed a widepening, when their brazen hinges swung backwards in the
20 sockets fastened with rivets and nails. Straight through them, on the broad way, did the maidens guide the horses and the car, and the goddess greeted me kindly, and took my right hand in hers, and spake to me these words: - Welcome, noble youth, that comest to my abode on the car
25 that bears thee tended by immortal charioteers ! It is no ill chance, but justice and right that has sent thee forth to travel on this way. Far, indeed, does it lie from the beaten track of men ! Meet it is that thou shouldst learn all things, as well the unshaken heart of persuasive truth, as the opinions of
30 mortals in which is no true belief at all. Yet none the less shalt thou learn of these things also, since thou must judge approvedly of the things that seem to men as thou goest through all things in thy journey."
II
Come now, I will tell thee - and do thou hearken to my saying and carry it away - the only two ways of search that can be thought of. The first, namely, that It is, and that it is impossible for anything not to be, is the way of. conviction,
5 for truth is its companion.. The other, namely, that It is not, and that something must needs not be, - that, I tell thee, is a wholly untrustworthy path. For you cannot know what is not - that is impossible - nor utter it;
III
For it is the same thing that can be thought and that can be.
IV
V
VI
It needs must be that what can be thought and spoken of is; for it is possible for it to be, and it is not possible for, what is nothing to be. This is what I bid thee ponder. I hold thee back from this first way of inquiry, and from this other also,
5 upon which mortals knowing naught wander in two minds; for hesitation guides the wandering thought in their breasts, so that they are borne along stupefied like men deaf and blind. Undiscerning crowds, in whose eyes the same thing and not the same is and is not, and all things travel in opposite directions !
VII
For this shall never be proved, that the things that are not are; and do thou restrain thy thought from this way of inquiry. Nor let habit force thee to cast a wandering eye upon this devious track, or to turn thither thy resounding ear or thy
5 tongue; but do thou judge the subtle refutation of their discourse uttered by me.
VIII
One path only is left for us to speak of, namely, that It is. In it are very many tokens that what is, is uncreated and indestructible, alone, complete, immovable and without end. Nor was it ever, nor will it be; for
5 now it is, all at once, a continuous one. For what kind of origin for it. will you look for ? In what way and from what source could it have drawn its increase ? I shall not let thee say nor think that it came from what is not; for it can neither be thought nor uttered that what is not is. And, if it came from
10 nothing, what need could have made it arise later rather than sooner ? Therefore must it either be altogether or be not at all. Nor will the force of truth suffer aught to arise besides itself from that which in any way is. Wherefore, Justice does not loose her fetters and let anything come into being or pass
15 away, but holds it fast. " Is it or is it not ? " Surely it is adjudged, as it needs must be, that we are to set aside the one way as unthinkable and nameless (for it is no true way), and that the other path is real and true. How, then, can what is be going to be in the
20 future ? Or how could it come into being ? If it came into being, it is not; nor is it if it is going to be in the future. Thus is becoming extinguished and passing away not to be heard of. Nor is it divisible, since it is all alike, and there is no more of it in one place than in another, to hinder it from holding together, nor less of it, but everything is full of what is.
25 Wherefore all holds together; for what is; is in contact with what is. Moreover, it is immovable in the bonds of mighty chains, without beginning and without end; since coming into being and passing away have been driven afar, and true belief has cast them away. It is the same, and it rests in the self-same place, abiding in itself.
30 And thus it remaineth constant in its place; for hard necessity keeps it in the bonds of the limit that holds it fast on every side. Wherefore it is not permitted to what is to be infinite; for it is in need of nothing ; while, if it were infinite, it would stand in need of everything. It is the same thing that can be thought and for the sake of which the thought exists ;
35 for you cannot find thought without something that is, to which it is betrothed. And there is not, and never shall be, any time other, than that which is present, since fate has chained it so as to be whole and immovable. Wherefore all these things are but the names which mortals have given, believing them, to be true –
40 coming into being and passing away, being and not being, change of place and alteration of bright colour. Where, then, it has its farthest boundary, it is complete on every side, equally poised from the centre in every direction, like the mass of a rounded sphere; for it cannot be greater or
45 smaller in one place than in another. For there is nothing which is not that could keep it from reaching out equally, nor is it possible that there should be more of what is in this place and less in that, since it is all inviolable. For, since it is equal in all directions, it is equally confined within limits.
50 Here shall I close my trustworthy speech and thought about the truth. Henceforward learn the opinions of mortals, giving ear to the deceptive ordering of my words. Mortals have settled in their minds to speak of two forms, one of which they should have left out, and that is where they go astray from the truth.
55 They have assigned an opposite substance to each, and marks distinct from one another. To the one they allot the fire of heaven, light, thin, in every direction the same as itself, but not the same as the other. The other is opposite to it, dark night, a compact and heavy body. Of these
60 I tell thee the whole arrangement as it seems to men, in order that no mortal may surpass thee in knowledge.
IX
Now that all things have been named light and night; and the things which belong to the power of each have been assigned to these things and to those, everything is full at once of light and dark night, both equal, since neither has aught to do with the other.
X
And thou shalt know the origin of all the things on high, and all the signs in the sky, and the resplendent works of the glowing sun’s clear torch, and whence they arose. And thou shalt learn likewise of the wandering deeds of the round-faced
5 moon, and of her origin. Thou shalt know, too, the heavens that surround us, whence they arose, and how Necessity took them and bound them to keep the limits of the stars . . .
XI
How the earth, and the sun, and the moon, and the sky that is common to all, and the Milky Way, and the outermost Olympos, and the burning might of the stars arose.
XII
The narrower circles are filled with unmixed fire, and those surrounding them with night, and in the midst of these rushes their portion of fire. In the midst of these circles is the divinity that directs the course of all things; for she rules over all painful birth and all begetting,
5 driving the female to the embrace of the male, and the male to that of the female.
XIII
First of all the gods she contrived Eros.
XIV
Shining by night with borrowed light, wandering round the earth.
XV
Always straining her eyes to the beams of the sun.
XVa
XVI
XVII
On the right boys; on the left girls.
XVIII
XIX
Thus, according to men’s opinions, did things comp into being, and thus they are now. In time (they think) they will grow up and pass away. To each of these things men have assigned a fixed name.
每次读到哲学家们如柏拉图，苏格拉底的原文，都觉得字字在理，是那么 Make Sense。 这次只读了一小段老巴的话，也有同样的感觉。相比之下，兔子的东西让俺感觉总是两个极端。关于现实社会的议论，俺强烈认同。但一旦涉及哲学，俺总是无法将兔子同张香玉区别开来。俺经常思考这是否因为俺崇拜名人的结果。直到今天，俺可以肯定不是。
老巴的如下这段话，同俺的观点完全一致。如果兔子能够指出这与俺的观点有任何不符，请告知。
The poem On Nature by Parmenides of Elea distinguishes between two "ways," " the way of truth" (alêtheia) and "the way of opinion" (doxa). Obviously, the "way of truth" is the correct way, the correct understanding of Being, whereas the "way of opinion," the view of the majority, is illusory, although useful. In some cases, it is necessary to fill in some gaps in Parmenides' arguments. What makes the "way of opinion" illusory is the fact that its proponents naively accept the testimony of their senses, rejecting reason (logos); in other words, they assume wrongly that being is as it appears to be.
俺说过，人类的认知是客观对存在的影像，人脑会产生很多虚幻的影像，这些影像就是俺说的“伪”智慧。
老巴的关于 the way of truth and the way of opinion 也同今天的逻辑实证主义是惊人的巧合。
