自立體及依附體

[中文摘要] 宇宙中，個別具體的實有是自立體。自立體因自己而存在，並且是主體。自立體是形上所有學上的研究主體。自立體可以接受不同性質，甚至性質相反之物－依附體的限定。當然一個自立體，不能同時有相反的特性，原來，相反之物，不能同時並立。 依附體自己不能獨立存在，必須依附在他物之上，才能存在。因此依附體與其說是「有」，不如說是「他物的有」，或「他物的物」。 自立體和依附體之間的區別是實際的；二者不是同一物，彼此之間，有實際的區別。依附體既是附加在本體之上，其數目自應以本體的附加情形而定，亞利斯多德認為：具體實有九個不同的依附體，再加上自立體，便是形上實有學的十個範疇。亞利斯多德的範疇，迄今仍是被認為是傳統的分頪，惟因有於經驗，難免不很精密。 自立體和依附體的結合，不是我們所能直接認識的。自立體和依附體是形上實有學的一種要求，所以應當月推論的方式證明它們的存在。至於我們所能直接認識的，只是存在和活動的具體實有，也就是個或有限的實體。 「有」包括本質與存在。存在是自立體，在「己」有獨立性，然而也受其他依附體的限制。衹是物體自立體的本體內，並沒有包著那種種依附體，衹是那種種依附體裝飾的可能性。因此，在形上實有學上，二者是顯勢和潛勢的複合。士林哲學家，以此，解決個體的變化問題。

Metaphysics starts by looking at the sensible world， We call this sensible world “nature” or the world of nature. This nature appears to us as the world of change and multiplicity. This change and multiplicity cause in our mind a state of wonder which leads it to a first division of being: what changes and change itself， namely the substance and the substance and the accidents. By analyzing change， we come to understand something which is more perfect change， something stable and permanent. We cannot have change unless something changes: that something is therefore what underlies the changes. We define substance as what exists or is by itself and in itself. It is therefore， that to which ens applies primarily. We also state that being is analogical: it applies partly in the same sense and partly in a different sense. To substance， it applies strictly， and to accidents broadly. We say that accidents are secondary manners of being， existing in the substance， because they cannot be “primary”: as soon as we perceive them we realize that there must be something that holds them. They can be described as determinations of ens which appear multiplied in a subject， e.g.， in a subject such as dog we find many secondary determinations， such as size， weight， color， etc. Besides， Accidents can be also described as changeable determinations of a permanent subject， and derived (or secondary determinations) of a primary and principal subject. Therefore， the manner of being of accidents is secondary， since they need a substance in order to be. They can be called beings of being (entis in Latin)， while the substance is called simply being (ens). the accidents， always many， are beings of being (entia entis); it belongs to them to be in another and not in themselves; and they are really distinct from their subject. They are ten categories of being， the substance and the nice accidents. the accidents are precisely what reveals the substance to our intelligence. The esse of the accidents consists in in-esse (to be in)， because esse (to be) strictly belongs to the substance only. Therefore， the esse of the accidents is to be understood in broad sense.