登陆注册
5381900000021

第21章

But we have still to explain 'combination', for that was the third of the subjects we originally proposed to discuss. Our explanation will proceed on the same method as before. We must inquire: What is 'combination', and what is that which can 'combine'? Of what things, and under what conditions, is 'combination' a property? And, further, does 'combination' exist in fact, or is it false to assert its existence?

For, according to some thinkers, it is impossible for one thing to be combined with another. They argue that (i) if both the 'combined'

constituents persist unaltered, they are no more 'combined' now than they were before, but are in the same condition: while (ii) if one has been destroyed, the constituents have not been 'combined'-on the contrary, one constituent is and the other is not, whereas 'combination' demands uniformity of condition in them both: and on the same principle (iii) even if both the combining constituents have been destroyed as the result of their coalescence, they cannot 'have been combined' since they have no being at all.

What we have in this argument is, it would seem, a demand for the precise distinction of 'combination' from coming-to-be and passingaway (for it is obvious that 'combination', if it exists, must differ from these processes) and for the precise distinction of the 'combinable' from that which is such as to come-to-be and pass-away.

As soon, therefore, as these distinctions are clear, the difficulties raised by the argument would be solved.

Now (i) we do not speak of the wood as 'combined' with the fire, nor of its burning as a 'combining' either of its particles with one another or of itself with the fire: what we say is that 'the fire is coming-to-be, but the wood is 'passing-away'. Similarly, we speak neither (ii) of the food as 'combining' with the body, nor (iii) of the shape as 'combining' with the wax and thus fashioning the lump.

Nor can body 'combine' with white, nor (to generalize) 'properties'

and 'states' with 'things': for we see them persisting unaltered.

But again (iv) white and knowledge cannot be 'combined' either, nor any other of the 'adjectivals'. (Indeed, this is a blemish in the theory of those who assert that 'once upon a time all things were together and combined'. For not everything can 'combine' with everything. On the contrary, both of the constituents that are combined in the compound must originally have existed in separation:

but no property can have separate existence.)Since, however, some things are-potentially while others are-actually, the constituents combined in a compound can 'be' in a sense and yet 'not-be'. The compound may he-actually other than the constituents from which it has resulted; nevertheless each of them may still he-potentially what it was before they were combined, and both of them may survive undestroyed. (For this was the difficulty that emerged in the previous argument: and it is evident that the combining constituents not only coalesce, having formerly existed in separation, but also can again be separated out from the compound.) The constituents, therefore, neither (a) persist actually, as 'body' and 'white' persist: nor (b) are they destroyed (either one of them or both), for their 'power of action' is preserved. Hence these difficulties may be dismissed: but the problem immediately connected with them-whether combination is something relative to perception'

must be set out and discussed.

When the combining constituents have been divided into parts so small, and have been juxtaposed in such a manner, that perception fails to discriminate them one from another, have they then 'been combined Or ought we to say 'No, not until any and every part of one constituent is juxtaposed to a part of the other'? The term, no doubt, is applied in the former sense: we speak, e.g. of wheat having been 'combined' with barley when each grain of the one is juxtaposed to a grain of the other. But every body is divisible and therefore, since body 'combined' with body is uniform in texture throughout, any and every part of each constituent ought to be juxtaposed to a part of the other.

同类推荐
热门推荐
  • 纵横宇内之地球的崛起

    纵横宇内之地球的崛起

    资源,星域,硝烟!浩渺宇宙战乱四起,地球是沉寂中灭亡?还是夹缝中爆发?舰队参谋高与程凭借智慧,结盟友、练强兵、血战外星高等文明!战舰对决、军队矛盾、强国倾轧,面临星空的众多挑战,他,将如何带领地球崛起在银河系?
  • 末世之生化战记

    末世之生化战记

    这是一个充满着生与死的世界,处处都是危机,步步都是惊险,主角是一个刚大学毕业的普通人,他将在末世下生存,与感染者和变异兽生死搏杀,并且在一次次生死战斗之间觉醒进化,变得更加强大,最后带领着人类觉醒者们捍卫着人类最后的尊严,展开与变异兽之间的生死战斗。
  • 历代赋评注(明清卷)

    历代赋评注(明清卷)

    本书是目前篇幅最大的一部历代赋注评本。书中对入选作家的生平和作品的背景均作了介绍。第一卷开篇除以“总序”对赋的特质及其同汉语与中华文化的血肉关系、赋在中国和世界文学史上的地位作了概括论述之外,还在评注前撰文《赋体溯源与先秦赋概述》,以下各卷在评注前也都有“概述”,对该时期赋的主要作家、重要作品、创作成就和主要特色等有简略而精当的论述,以与书中的作者简介、各篇题解及品评形成点、线、面结合的关系,从而便于读者在阅读作品及评注过程中形成对该时期赋吏的整体认识。
  • 冷月如霜

    冷月如霜

    十六岁前,她,是首辅的掌上明珠,满门权贵。十六岁后,她,一夕之间,家破人亡。凭借帝王最后一丝悯爱,慕如霜终于站在了六宫之上。阴谋、猜忌、离间,她除去后宫朝野之中一个一个的敌人。机关算尽,却没有最后的赢家。
  • 从今天开始当神豪

    从今天开始当神豪

    主持人:云天先生,您的梦想是什么?云天:帮姐姐们完成她们的梦想!主持人:喔,您有几个姐姐?方便透漏一下她们都是什么梦想吗?云天:不多,也就6个姐姐,她们的梦想也很简单,无非就是国际巨星,超级富婆,医学天才,绘画大师,武林盟主,厨艺高手罢了,都是一些小梦想!主持人:嘶,那也太难完成了吧?您还真是宠姐狂魔呀!云天:呵呵,我已经帮她们完成了!主持人:小舅子,请问您还缺姐夫吗?!对于拥有百倍回收系统的云天来说,姐姐们的这些梦想,简直就不值一提!
  • 雅述

    雅述

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 启迪学生的经典随笔

    启迪学生的经典随笔

    精心编选了优美华丽的经典散文近百余篇,让学生在阅读经典名篇、佳作的同时,陶冶情操,提升赏读及写作能力。品读一篇优美的文章,犹如和一颗至纯至尚至美的心灵对话。精选的经典美文,字字珠玑,闲暇时读一篇,便提高你的阅读能力,丰富你的审美情趣,同时亦可提升你的人文内涵和培养你的综合能力。相信在美文的浸润中,能培养出你优雅的气质,练就你坦荡的胸怀,丰富你的深厚文化底蕴。
  • 父亲讲的故事

    父亲讲的故事

    父亲说,给我泡一杯茶,今儿给你们再说个古今。我们这里的人把讲故事叫说古今。父亲说,这个古今是你三外爷说的。今儿没事干,闲着也是闲着,他就把这个古今给我们讲讲。三外爷当过队里的队长,口才很好,我听过他说杨三姐告状。三外爷去世已经快三十年了。父亲说这事发生的时候,他刚刚来到世上。
  • 唐代碑石与文化研究

    唐代碑石与文化研究

    本书收有35篇研究唐代碑石与文化的文章,有“《张士贵墓志铭》所反映的问题”、“唐代的学士”、“关于西安建都的朝代问题”、“魏征的史论观”等。
  • 我在万界当义工

    我在万界当义工

    因为一次不可描述的机会,三好青年贾优秀来到了各个副世界,却不由得眉头一皱。什么!山本一木要偷袭赵家峪?什么!西西里的那个女人快揭不开锅了?什么!金山找竟然说佛山一个能打的都没有?什么!方胜利被小鬼子包围了?什么!钢锯岭的鬼子还不投降?什么!周卫国的萧雅还没离开南京城?……这一个个世界是怎么了,还有没有亿点温暖了,还有没人管管啊?不行,老夫心太软了!老夫真的看不下去了!常言道,路见不平一声吼哇,风风火火闯万界啊!路见不平,老夫理当拔刀相助呀!动手吧,做好事,不留名!老夫要做万界第一好人,让每一个世界阳光灿烂!