亚里士多德：《范畴篇》（第1-4章）读书笔记

【Κεφάλαιο 1】

【古希腊文原典】

Ὁμώνυμα λέγεται ὧν ὄνομα μόνον κοινόν, ὁ δὲ κατὰ τοὔνομα λόγος τῆς οὐσίας ἕτερος, οἷον ζῷον ὅ τε ἄνθρωπος καὶ τὸ γεγραμμένον• τούτων γὰρ ὄνομα μόνον κοινόν, ὁ δὲ κατὰ τοὔνομα λόγος τῆς οὐσίας ἕτερος• ἐὰν γὰρ ἀποδιδῷ τις τί ἐστιν αὐτῶν ἑκατέρῳ τὸ ζῴῳ εἶναι, ἴδιον ἑκατέρου λόγον ἀποδώσει.

συνώνυμα δὲ λέγεται ὧν τό τε ὄνομα κοινὸν καὶ ὁ κατὰ τοὔνομα λόγος τῆς οὐσίας ὁ αὐτός, οἷον ζῷον ὅ τε ἄνθρωπος καὶ ὁ βοῦς• τούτων γὰρ ἑκάτερον κοινῷ ὀνόματι προσαγορεύεται ζῷον, καὶ ὁ λόγος δὲ τῆς οὐσίας ὁ αὐτός• ἐὰν γὰρ ἀποδιδῷ τις τὸν ἑκατέρου λόγον τί ἐστιν αὐτῶν ἑκατέρῳ τὸ ζῴῳ εἶναι, τὸν αὐτὸν λόγον ἀποδώσει.

παρώνυμα δὲ λέγεται ὅσα ἀπό τινος διαφέροντα τῇ πτώσει τὴν κατὰ τοὔνομα προσηγορίαν ἔχει, οἷον ἀπὸ τῆς γραμματικῆς ὁ γραμματικὸς καὶ ἀπὸ τῆς ἀνδρείας ὁ ἀνδρεῖος.

【Boethius拉丁文译本】

Aequiuoca dicuntur quorum nomen solum commune est, secundum nomen uero substantiae ratio diuersa, ut animal homo et quod pingitur. Horum enim solum nomen commune est, secundum nomen uero substantiae ratio diuersa; si enim quis assignet quid est utrique eorum quo sint animalia, propriam assignabit utriusque rationem.

Uniuoca uero dicuntur quorum et nomen commune est et secundum nomen eadem substantiae ratio, ut animal homo atque bos. Communi enim nomine utrique animalia nuncupantur, et est ratio substantiae eadem; si quis enim assignet utriusque rationem, quid utrique sit quo sint animalia, eandem assignabit rationem.

Denominatiua uero dicuntur quaecumque ab aliquo, solo differentia casu, secundum nomen habent appellationem, ut a grammatica grammaticus et a fortitudine fortis.

【E. M. Edghill英译本】Things are said to be named 'equivocally' when, though they have a common name, the definition corresponding with the name differs for each. Thus, a real man and a figure in a picture can both lay claim to the name 'animal'; yet these are equivocally so named, for, though they have a common name, the definition corresponding with the name differs for each. For should any one define in what sense each is an animal, his definition in the one case will be appropriate to that case only.

On the other hand, things are said to be named 'univocally' which have both the name and the definition answering to the name in common. A man and an ox are both 'animal', and these are univocally so named, inasmuch as not only the name, but also the definition, is the same in both cases: for if a man should state in what sense each is an animal, the statement in the one case would be identical with that in the other.

Things are said to be named 'derivatively', which derive their name from some other name, but differ from it in termination. Thus the grammarian derives his name from the word 'grammar', and the courageous man from the word 'courage'.

【Ackrill英译本】When things have only a name in common and the definition of being which corresponds to the name is different, they are called homonymous. Thus, for example, both a man and a picture are animals. These have only a name in common and the definition of being which corresponds to the name is different; for if one is to say what being an animal is for each of them, one will give two distinct definitions.

When things have the name in common and the definition of being which corresponds to the name is the same, they are calle synonymous. Thus, for example, both a man and an ox are animals. Each of these is called by a common name, 'animal', and the definition of being is also the same; for if one is to give the definition of each – what being an animal is for each of them-one will give the same definition.

When things get their name from something, with a difference of ending, they are called paronymous. Thus, for example, the grammarian gets his name from grammar, the brave get theirs from bravery.

【方书春译本】当若干事物虽然有一个共通的名称，但与这个名称相应的定义却各不相同时，则这些事物乃是同名而异义的东西。例如一个真的人和一个图画里面的人像，都可以称为“动物”，但此两者乃是同名而异义，因为两者虽有一个共通的名称，但与这个名称相应的定义，却各不相同。因为，如果有人要规定在什么意义之下这两者各是一个动物，则他所给予于其中亦者的定义就将只适合该一者。

反之，当若干事物有一个共通的名称，而相应于此名称的定义也相同的时候，则这些事物乃是同名同义的东西。例如一个人和一只牛都是“动物”，它们是被同名同义地加以定名的，因为两者不仅名称相同，而且与这个名称相应的定义也都相同：如果有人要说出在什么意义之下这两者各是一个动物，则他所给予其中一者的定义，必完全同于他所给予另一者的定义。

如果事物的名称是从另外一个名称引伸出来的，但是引伸出来的名称和原来的名称有不同的词尾，则这些事物乃是由引伸得名的东西。例如“语法家”这个名称乃是从“语法”这个词引伸出来的，“勇士”则是从“勇敢”这个词引伸出来的。【9】

【聂敏里译本】同名异义指那些仅仅名词共同，而名词下的实体的描述不同的东西。例如，ζῷον既指人，也指画像。因为只有它们的名词是共同的，但名词下的实体的描述是不同的；因为，如果有人想要指出它们各自作为ζῷον的存在是什么，他将给出各自独特的描述。同名同义则指不仅名词共同而且名词下的实体的描述也一样的东西，例如动物既指人也指牛；因为它们各自都以共同的名词被叫作动物，而且实体的描述也是一样的；因为，假如有人想要就各自的描述指出它们各自作为动物的存在是什么，他将给出一样的描述。而同源派生指凡是从某一个词通过词尾上的不同而获得在这个名词下的称呼的东西，例如文法学家出自文法，勇士出自勇敢。【3-4】

【熊林译本】所谓同名异义者，指仅仅其名称是共同的，但与名称相应的“逻格斯-所是”是不同的，例如人和肖像都可以是“动物”。因为仅仅它们的名称是共同的，但与名称相应的“逻格斯-所是”是不同的。因为如果谁要规定对于它们中的每一个而言“是动物”指的是什么，那他就要给出两者中的每一个自己的逻格斯。

而所谓同名同义者，指其名称是共同的，并且与名称相应的“逻格斯-所是”也是相同的，例如，人和牛都是动物。因为它们两者都被动物这个共同的名称所称呼，并且“逻格斯-所是”也是相同的。如果谁要规定两者的逻格斯，即规定归于它们中的每一个而言“是动物”指的是什么，那他就要给出同样的逻格斯。

所谓派生者，指的是从其他东西而来，并且从该东西的名称那儿获得其称呼，仅仅词尾不同；例如，男文法学家由文法学而来，勇士从勇敢而来。【107】

【陈庆译本】同名者[Ὁμώνυμα]谓如下事物[λέγεται ὧν]：仅其名称[ὄνομα μόνον]是共同的[κοινόν]，但是[δὲ]，合乎其名称的本相在是之逻各斯[ὁ ... κατὰ τοὔνομα λόγος τῆς οὐσίας]是不同的[ἕτερος]，例如[οἷον]，人与所画者[ὅ τε ἄνθρωπος καὶ τὸ γεγραμμένον]是ζῷον（既意指“动物”，也意指“画像”的ζῷον）；理由在于[γὰρ]：仅[μόνον]前两者之名称[τούτων ... ὄνομα]是共同的[κοινόν]，合乎其名称的本相在是之逻各斯[ὁ ... κατὰ τοὔνομα λόγος τῆς οὐσίας]却是不同的[ἕτερος]；因为[γὰρ]若[ἐὰν]任意一个人[τις]想解释[ἀποδιδῷ]它们各自之以ζῷον相在是之[αὐτῶν ἑκατέρῳ τὸ ζῴῳ εἶναι]所是[τί ἐστιν]，其人将解释[ἀποδώσει]它们各自之[ἑκατέρου]本有[ἴδιον]逻各斯[λόγον]。

然而[δὲ], 同义者[συνώνυμα]谓如下事物[λέγεται ὧν]：不仅[τό τε]其名称[ὄνομα]是共同的[κοινὸν]，而且[καὶ]，合乎其名称的本相在是之逻各斯[ὁ κατὰ τοὔνομα λόγος τῆς οὐσίας]，是相同的[ὁ αὐτός]，例如[οἷον]，不仅人[ὅ τε ἄνθρωπος]，而且牛[καὶ ὁ βοῦς]，是ζῷον（只意指“动物”的ζῷον）；理由在于[γὰρ]：它们当中的每一个[τούτων... ἑκάτερον]，依据共同名称[κοινῷ ὀνόματι]而被命名为[προσαγορεύεται]ζῷον（只意指“动物”的ζῷον），并且[καὶ]，其本相在是之[τῆς οὐσίας]逻各斯[ὁ λόγος]亦[δὲ]是相同的[ὁ αὐτός]；因为[γὰρ]若[ἐὰν]任意一个人[τις]想解释[ἀποδιδῷ]其各自之逻各斯[τὸν ἑκατέρου λόγον]，即它们各自之[αὐτῶν ἑκατέρῳ]以ζῷον相在是之[τὸ ζῴῳ εἶναι]所是[τί ἐστιν]，其人将解释[ἀποδώσει]相同之逻各斯[τὸν αὐτὸν λόγον]。

另一方面[δὲ]，近名者[παρώνυμα]谓[λέγεται]有源流关系的众多事物[ὅσα ἄπό τινος]：它们在构词的模式方面相异[διαφέροντα τῇ πτώσει]，有[ἔχει]以源头者之名称为根据之命名[τὴν κατὰ τοὔνομα προσηγορίαν]；例如[οἷον]，文法学家[ὁ γραμματικὸς]源自文法[ἀπὸ τῆς γραμματικῆς]，又如勇士源自勇敢[καὶ ἀπὸ τῆς ἀνδρείας ὁ ἀνδρεῖος]。

【Κεφάλαιο 2】

【古希腊文原典】

Τῶν λεγομένων τὰ μὲν κατὰ συμπλοκὴν λέγεται, τὰ δὲ ἄνευ συμπλοκῆς. τὰ μὲν οὖν κατὰ συμπλοκήν, οἷον ἄνθρωπος τρέχει, ἄνθρωπος νικᾷ• τὰ δὲ ἄνευ συμπλοκῆς, οἷον ἄνθρωπος, βοῦς, τρέχει, νικᾷ.

τῶν ὄντων τὰ μὲν καθ' ὑποκειμένου τινὸς λέγεται, ἐν ὑποκειμένῳ δὲ οὐδενί ἐστιν, οἷον ἄνθρωπος καθ' ὑποκειμένου μὲν λέγεται τοῦ τινὸς ἀνθρώπου, ἐν ὑποκειμένῳ δὲ οὐδενί ἐστιν .

τὰ δὲ ἐν ὑποκειμένῳ μέν ἐστι, καθ' ὑποκειμένου δὲ οὐδενὸς λέγεται, ἐν ὑποκειμένῳ δὲ λέγω ὃ ἔν τινι μὴ ὡς μέρος ὑπάρχον ἀδύνατον χωρὶς εἶναι τοῦ ἐν ὧ ἐστίν, οἷον ἡ τὶς γραμματικὴ ἐν ὑποκειμένῳ μέν ἐστι τῇ ψυχῇ, καθ' ὑποκειμένου δὲ οὐδενὸς λέγεται, καὶ τὸ τὶ λευκὸν ἐν ὑποκειμένῳ μέν ἐστι τῶ σώματι, ἅπαν γὰρ χρῶμα ἐν σώματι, καθ' ὑποκειμένου δὲ οὐδενὸς λέγεται .

τὰ δὲ καθ' ὑποκειμένου τε λέγεται καὶ ἐν ὑποκειμένῳ ἐστίν, οἷον ἡ ἐπιστήμη ἐν ὑποκειμένῳ μέν ἐστι τῇ ψυχῇ, καθ' ὑποκειμένου δὲ λέγεται τῆς γραμματικῆς•

τὰ δὲ οὔτε ἐν ὑποκειμένῳ ἐστὶν οὔτε καθ' ὑποκειμένου λέγεται, οἷον ὁ τὶς ἄνθρωπος ἢ ὁ τὶς ↵ἵππος, οὐδὲν γὰρ τῶν τοιούτων οὔτε ἐν ὑποκειμένῳ ἐστὶν οὔτε καθ' ὑποκειμένου λέγεται• ἁπλῶς δὲ τὰ ἄτομα καὶ ἓν ἀριθμῶ κατ' οὐδενὸς ὑποκειμένου λέγεται, ἐν ὑποκειμένῳ δὲ ἔνια οὐδὲν κωλύει εἶναι• ἡ γὰρ τὶς γραμματικὴ τῶν ἐν ὑποκειμένῳ ἐστίν.

【Boethius拉丁文译本】

Eorum quae dicuntur alia quidem secundum complexionem dicuntur, alia uero sine complexione. Et ea quae secundum complexionem dicuntur sunt ut homo currit, homo uincit; ea uero quae sine complexione, ut homo, bos, currit, uincit.

Eorum quae sunt alia de subiecto quodam dicuntur, in subiecto uero nullo sunt, ut homo de subiecto quidem dicitur aliquo homine, in subiecto uero nullo est;

alia autem in subiecto quidem sunt, de subiecto uero nullo dicuntur (in subiecto autem esse dico quod, cum in aliquo sit non sicut quaedam pars, impossibile est esse sine eo in quo est), ut quaedam grammatica in subiecto quidem est in anima, de subiecto uero nullo dicitur, et quoddam album in subiecto est in corpore (omnis enim color in corpore est);

alia uero et de subiecto dicuntur et in subiecto sunt, ut scientia in subiecto quidem est in anima, de subiecto uero dicitur de grammatica;

alia uero neque in subiecto sunt neque de subiecto dicuntur, ut aliquis homo uel aliquis equus; nihil enim horum neque in subiecto est neque de subiecto dicitur. Simpliciter autem quae sunt indiuidua et numero singularia nullo de subiecto dicuntur, in subiecto autem nihil ea prohibet esse; quaedam enim grammatica in subiecto est.

【E. M. Edghill英译本】Forms of speech are either simple or composite. Examples of the latter are such expressions as 'the man runs', 'the man wins'; of the former 'man', 'ox', 'runs', 'wins'.

Of things themselves some are predicable of a subject, and are never present in a subject. Thus 'man' is predicable of the individual man, and is never present in a subject.

By being 'present in a subject' I do not mean present as parts are present in a whole, but being incapable of existence apart from the said subject.

Some things, again, are present in a subject, but are never predicable of a subject. For instance, a certain point of grammatical knowledge is present in the mind, but is not predicable of any subject; or again, a certain whiteness may be present in the body (for colour requires a material basis), yet it is never predicable of anything.

Other things, again, are both predicable of a subject and present in a subject. Thus while knowledge is present in the human mind, it is predicable of grammar.

There is, lastly, a class of things which are neither present in a subject nor predicable of a subject, such as the individual man or the individual horse. But, to speak more generally, that which is individual and has the character of a unit is never predicable of a subject. Yet in some cases there is nothing to prevent such being present in a subject. Thus a certain point of grammatical knowledge is present in a subject.

【Ackrill英译本】Of things that are said, some involve combination while others are said without combination. Examples of those involving combination are 'man runs', 'man wins' ; and of those without combination 'man', 'ox', 'runs', 'wins'.

Of things there are: (a) some are said of a subject but are not in any subject. For example, man is said of a subject, the individual man, but is not in any subject. (b) Some are in a subject but are not said of any subject. (By 'in a subject' I mean what is in something, not as a part, and cannot exist separately from what it is in.) For example, the individual knowledge-of-grammar is in a subject, the soul, but is not said of any subject; and the individual white is in a subject, the body (for all colour is in a body), but is not said of any subject. (c) Some are both said of a subject and in a subject. For example, knowledge is in a subject, the soul, and is also said of a subject, knowledge-of-grammar. (d) Some are neither in a subject nor said of a subject, for example, the individual man or individual horse-for nothing of this sort is either in a subject or said of a subject. Things that are individual and numerically one are, without exception, not said of any subject, but there is nothing to prevent some of them from being in a subject-the individual knowledge-of-grammar is one of the things in a subject.

【方书春译本】语言的形式或者是简单的，或者是复合的。后面的例子如像“人奔跑”，“人获胜”；前者的例子则像“人”，“牛”，“奔跑”，“获胜”。

事物本身，有些可以用来述说一个主体，但绝不存在于一个主体里面。例如“人”可以用来述说一个个别的人，但绝不存在于一个主体里面。

（所谓“存在于一个主体里面”，我的意思不是指像部分存在于整体中的那样的存在，而是指离开了所说的主体，便不能存在。）

有一些东西则是存在于一个主体里面，但决不可以用来述说一个主体。例如，某一点儿语法知识是存在于心灵里面的，但却不可以用来述说任何一个主体；再者，一种特殊的白色可以存在于一个物体里面（因为颜色需要一个物质基础）但绝可以用来述说任何东西。

另外有些东西则既可以用来述说一个主体，并且又存在于另一个主体里面。例如知识存在于人的心灵，又可以用来述说语法。

最后，有一类的东西既不存在于一个主体里面，又不可以用来述说一个主体，例如一个个别的人和一匹个别的马。因为任何像这样的东西都是既不存在于一个主体里面，又不被用来述说主体的。更一般地来说，凡是个别的和具有单一性的东西，就绝不可以用来述说一个主体。但在某些场合，也没有什么足以妨碍此类东西存在于一个主体里面。例如某一点语法知识，就是存在于一个主体里面的。【10】

【聂敏里译本】所说的东西中有一些是按复合说的，一些则无复合。因此，安歇按复合说的例如人跑、人赢；而那些无复合的例子例如人、牛、跑、赢。

存在者中有些陈述一个主体，但不在任何一个主体之中，例如，人陈述主体这一个人，但不在任何一个主体之中；有些在主体之中，但不陈述任何一个主体，——在主体之中我是指那不作为一个部分在一个东西中、离开了它在其中的那个东西的存在就不能成立的东西——，例如，这一个语法知识在主体灵魂之中，但不陈述任何一个主体，这一个白色在主体物体之中，——因为所有颜色都在物体之中，——但不陈述任何一个主体；有些既陈述主体又在主体之中，例如知识在主体灵魂之中，但又陈述主体语法知识；有些既不在主体之中又不陈述主体，例如这一个人和这一匹马；——因为这类东西中的任何一个都既不在主体之中也不陈述主体；——总之，那些不可分和数目上为一的东西不陈述任何一个主体，但也没有什么妨碍有一些在主体之中；因为这一个语法知识便属于那些在主体之中者。【4-5】

【熊林译本】在被说的东西中，有些复合地说，有些则非复合地被说。复合地被说的，例如：人跑，人取胜；而非复合地被说的，例如：人，牛，跑，取胜。

在诸“是者”中，有些述说某个主词，但并不是在任何载体中，例如，人述说某个主词，即述说某个人，但并不是在这个载体中。

有些在载体中，但并不述说任何主词；但所谓在载体中，我的意思并非指如某个部分那样位于某种东西中，而是指它不能离开它所在其中的那个东西。例如，某种文法在某种载体中，即在灵魂中，但它并不述说任何主词；例如白在某种载体中，即在形体中——因为所有颜色都在形体中，但并不述说任何主词。

有些既述说主词，也在载体中，如知识在某种载体中，即在灵魂中，它也述说某种主词，即述说文法。

有些既不在载体中，也不述说主词，如某个人或某匹马；因为这类东西中没有一个是在载体中或述说主词。概而言之，那些不可分割的即在数目上单一的东西都不述说任何主词；然而，也没有什么可以阻止其中的某些在某种载体中——因为个别的文法就属于那在某个载体中的东西。【107-8】

【 Κεφάλαιο 3 】

【古希腊文原典】

Ὅταν ἕτερον καθ' ἑτέρου κατηγορῆται ὡς καθ' ὑποκειμένου, ὅσα κατὰ τοῦ κατηγορουμένου λέγεται, πάντα καὶ κατὰ τοῦ ὑποκειμένου ῥηθήσεται• οἷον ἄνθρωπος κατὰ τοῦ τινὸς ἀνθρώπου κατηγορεῖται, τὸ δὲ ζῷον κατὰ τοῦ ἀνθρώπου• οὐκοῦν καὶ κατὰ τοῦ τινὸς ἀνθρώπου τὸ ζῷον κατηγορηθήσεται• ὁ γὰρ τὶς ἄνθρωπος καὶ ἄνθρωπός ἐστι καὶ ζῷον.

τῶν ἑτερογενῶν καὶ μὴ ὑπ' ἄλληλα τεταγμένων ἕτεραι τῷ εἴδει καὶ αἱ διαφοραί, οἷον ζῴου καὶ ἐπιστήμης• ζῴου μὲν γὰρ διαφοραὶ τό τε πεζὸν καὶ τὸ πτηνὸν καὶ τὸ ἔνυδρον καὶ τὸ δίπουν, ἐπιστήμης δὲ οὐδεμία τούτων• οὐ γὰρ διαφέρει ἐπιστήμη ἐπιστήμης τῷ δίπους εἶναι. τῶν δέ γε ὑπ' ἄλληλα γενῶν οὐδὲν κωλύει τὰς αὐτὰς διαφορὰς εἶναι• τὰ γὰρ ἐπάνω τῶν ὑπ' αὐτὰ γενῶν κατηγορεῖται, ὥστε ὅσαι τοῦ κατηγορουμένου διαφοραί εἰσι τοσαῦται καὶ τοῦ ὑποκειμένου ἔσονται.

【拉丁文译本】

Quando alterum de altero praedicatur ut de subiecto, quaecumque de eo quod praedicatur dicuntur, omnia etiam de subiecto dicentur, ut homo de quodam homine praedicatur, animal vero de homine, ergo et de quodam homine animal praedicabitur; quidam enim homo et homo est et animal.

Diversorum generum et non subalternatim positorum diversae secundum speciem et differentiae sunt, ut animalis et scientiae; animalis quidem differentiae sunt ut gressibile et volatile et bipes, scientiae vero nulla harum est; neque enim scientia ab scientia differt in eo quod bipes est. Subalternorum vero generum nihil prohibet easdem esse differentias; superiora enim de subterioribus generibus praedicantur, quare quaecumque praedicati differentiae fuerint, eaedem erunt etiam subiecti.

【E. M. Edghill英译本】When one thing is predicated of another, all that which is predicable of the predicate will be predicable also of the subject. Thus, 'man' is predicated of the individual man; but 'animal' is predicated of 'man'; it will, therefore, be predicable of the individual man also: for the individual man is both 'man' and 'animal'.

If genera are different and co-ordinate, their differentiae are themselves different in kind. Take as an instance the genus 'animal' and the genus 'knowledge'. 'With feet', 'two-footed', 'winged', 'aquatic', are differentiae of 'animal'; the species of knowledge are not distinguished by the same differentiae. One species of knowledge does not differ from another in being 'two-footed'.

But where one genus is subordinate to another, there is nothing to prevent their having the same differentiae: for the greater class is predicated of the lesser, so that all the differentiae of the predicate will be differentiae also of the subject.

【Ackrill英译本】Whenever one thing is predicated of another as of a subject, all things said of what is predicated will be said of the subject also. For example, man -is predicated of the individual man, and animal of man; so animal will be predicated of the individual man also-for the individual man is both a man and an animal.

The differentiae of genera which are different! and not subordinate one to the other are themselves different in kind. For example, animal and knowledge: footed, winged, aquatic, two-footed, are differentiae of animal, but none of these is a differentia of knowledge; one sort of knowledge does not differ from another by being twofooted. However, there is nothing to prevent genera subordinate one to the other from having the same differentiae. For the higher are predicated of the genera below them, so that all differentiae of the predicated genus will be differentiae of the subject also.

【方书春译本】当一件东西被用来述说另外一件东西的时候，则凡可以用来述说宾词的也可以用来述说主体。例如，“人”被用来述说个别的人；但“动物”又被用来述说“人”；因此，“动物”也可以用来述说个别的人；因为个别的人既是“人”又是“动物”。

不同的种如果是平行而没有隶属关系的，则他们的属差本身在种类上也不相同。试以“动物”这个种和“知识”这个种为例。“有足的”、“两足的”、“有翼的”和“水栖的”等等乃是“动物”的属差；知识这个种种所包含的各个属之间则不是以这些属差来相互区分的。这一属的知识与另一属的知识之间有差别，并不在于它是“两足的”。

但如果某个种是隶属于另外一个种的，就没有什么足以妨碍这两个种有相同的属差：因为外延较大的种可以被用来述说那外延较小的种，因此谓语（即前一个种）的一切属差，也将是主体（即后一个种）的属差。【11】

【聂敏里译本】当一者谓述另一者就像谓述主体那样，那么，凡陈述谓述者的也全都将陈述主体；例如人谓述这一个人，而动物谓述人；因此动物也将谓述这一个人；因为这一个人和人也是动物。不同的属而且不相互隶属，甚至其种差在种上也是不同的。例如，动物的和知识的；因为动物的种差是陆生的、有翼的。水中的和两足的，它们没有一个是知识的种差；因为不是根据是两足的知识区别于知识。但相互隶属的属却没有什么妨碍有相同的种差；因为较高的属谓述隶属于它们的属，这样谓述者的种差有多少，主体的种差也将有多少。【5-6】

【熊林译本】当一个东西谓述另外一个东西，就像谓述主词一样时，凡是述说谓词的东西也全都谓说主词。例如，人谓述个别的人，而动物又谓述人，因此，动物也谓述个别的人。因为个别的人既是人也是动物。

那些不同且无隶属关系的属，其种差也是不同的；例如，动物和知识的种差。因为陆行的、会飞的、水生的、两足的是动物的种差，但它们中没有一个是知识的种差。因为一种知识不是靠是两足的而不同于另一种知识。

但没有什么能阻碍那些具有隶属关系的属有同样的种差；因为上面的属谓述那些位于其下面的属，故凡是作为谓词种差的东西，也将是主词的种差。【108】

【 Κεφάλαιο 4 】

【古希腊文原典】

Τῶν κατὰ μηδεμίαν συμπλοκὴν λεγομένων ἕκαστον ἤτοι οὐσίαν σημαίνει ἢ ποσὸν ἢ ποιὸν ἢ πρός τι ἢ ποὺ ἢ ποτὲ ἢ κεῖσθαι ἢ ἔχειν ἢ ποιεῖν ἢ πάσχειν. ἔστι δὲ οὐσία μὲν ὡς τύπῳ εἰπεῖν οἷον ἄνθρωπος, ἵππος• ποσὸν δὲ οἷον δίπηχυ, τρίπηχυ• ποιὸν δὲ οἷον λευκόν, γραμματικόν• πρός τι δὲ ↵ οἷον διπλάσιον, ἥμισυ, μεῖζον• ποὺ δὲ οἷον ἐν Λυκείῳ, ἐν ἀγορᾷ• ποτὲ δὲ οἷον χθές, πέρυσιν• κεῖσθαι δὲ οἷον ἀνάκειται,κάθηται• ἔχειν δὲ οἷον ὑποδέδεται, ὥπλισται• ποιεῖν δὲ οἷον τέμνειν, καίειν• πάσχειν δὲ οἷον τέμνεσθαι, καίεσθαι. ἕκαστον δὲ τῶν εἰρημένων αὐτὸ μὲν καθ' αὑτὸ ἐν οὐδεμιᾷ καταφάσει λέγεται, τῇ δὲ πρὸς ἄλληλα τούτων συμπλοκῇ κατάφασις γίγνεται• ἅπασα γὰρ δοκεῖ κατάφασις ἤτοι ἀληθὴς ἢ ψευδὴς εἶναι, τῶν δὲ κατὰ μηδεμίαν συμπλοκὴν λεγομένων οὐδὲν οὔτε ἀληθὲς οὔτε ψεῦδός ἐστιν, οἷον ἄνθρωπος, λευκόν, τρέχει, νικᾷ.

【拉丁文译本】

Eorum quae secundum nullam complexionem dicuntur singulum aut substantiam significat aut quantitatem aut qualitatem aut ad aliquid aut ubi aut quando aut situm aut habitum aut facere aut pati. Est autem substantia quidem ut figuratim dicatur ut homo, equus; quantitas ut bicubitum, tricubitum; qualitas ut album; ad aliquid ut duplum, maius; ubi vero ut in Lycio; quando autem ut heri; situs vero ut sedet, iacet; habere autem ut calciatus, armatus; facere vero ut secare, urere; pati vero ut secari, uri. Singula igitur eorum quae dicta sunt ipsa quidem secundum se in nulla affirmatione dicuntur, horum autem ad se invicem complexione affirmatio fit. Videtur enim omnis affirmatio vel falsa esse vel vera; eorum autem quae secundum nullam complexionem dicuntur neque verum quicquam neque falsum est, ut homo, album, currit.

【E. M. Edghill英译本】Expressions which are in no way composite signify substance, quantity, quality, relation, place, time, position, state, action, or affection. To sketch my meaning roughly, examples of substance are 'man' or 'the horse', of quantity, such terms as 'two cubits long' or 'three cubits long', of quality, such attributes as 'white', 'grammatical'. 'Double', 'half', 'greater', fall under the category of relation; 'in a the market place', 'in the Lyceum', under that of place; 'yesterday', 'last year', under that of time. 'Lying', 'sitting', are terms indicating position, 'shod', 'armed', state; 'to lance', 'to cauterize', action; 'to be lanced', 'to be cauterized', affection.

No one of these terms, in and by itself, involves an affirmation; it is by the combination of such terms that positive or negative statements arise. For every assertion must, as is admitted, be either true or false, whereas expressions which are not in any way composite such as 'man', 'white', 'runs', 'wins', cannot be either true or false.

【Ackrill英译本】Of things said without any combination, each signifies either subscance or quantity or qualification or a relative or where or when or being-in-a-position or having or doing or being-affected. To give a rough idea, examples of substance are man, horse; of quantity: four-foot, fivefoot; of qualification: white, grammatical; of a relative: double, half, larger; of where: in the Lyceum, in the market-place; of when: yesterday, last-year; of being-in a-position: is-lying, is-sitting; of having: has-shoes-on, has-armour-on; of doing: cutting, burning; of being-affected: being-cut, being-burned.

None of the above is said just by itself in any affirmation, but by the combination of these with one another an affirmation is produced. For every affirmation, it seems, is either true or false; but of things said without any combination none is either true or false (e.g., 'man', ' white’, ‘runs’, ‘wins’).

【方书春译本】每一个不是复合的用于，或者表示实体、或者表示数量、性质、关系、地点、时间、姿态、状况、活动、遭受。让我大略说一说我的意思：指实体的如“人”或“马”，指数量的如“二丘比特长”或“三丘比特长”；指性质的例如“白的”、“通晓语法的”等属性；“二倍”、“一半”、“较大”等等则属于关系的范畴；“在市场里”、“在吕克昂”等等，属于地点的范畴；“昨天”、“去年”等等属于时间的范畴；“躺卧着”、“坐着”等等则是指示姿态的与此；“着鞋的”、“武装的”等等，属于状况；具有

“施术”、“针灸”等等，是动作；“受手术”、“受针灸”等等，属于遭受的范畴。【11】

【聂敏里译本】不按任何复合方式说的东西中的每一个，或者表示实体，或者表示数量，或者表示性质，或者表示关系，或者表示何处，或者表示何时，或者表示姿态，或者表示具有，或者表示施为，或者表示遭受。简言之实体便是例如人、马；数量例如两腕尺、三腕尺；性质例如白的、有文化的；关系例如两倍、一半、大；何处例如在吕克昂、在市场；何时例如昨天、去年；姿态例如躺着、坐着；具有例如穿着鞋、披着甲；施为例如切、打；遭受例如被切、被打。上述每一个本身就其自身都不是以肯定的方式说的，只是通过它们彼此的复合肯定才产生了；因为看起来全部肯定要么是真的要么是假的；而不按任何复合方式说的东西中没有一个是真的或是假的，例如人、白、跑、赢。【6-7】

【熊林译本】在那些不是根据任何复合而加以表达的东西中，它们中的每一个或者意指“所是”，或者意指“量”，或者意指“质”，或者意指“相对物”，或者意指“地点”，或者意指“时间”，或者意指“姿态”，或者意指“有”，或者意指“行动”，或者意指“遭受”。概而言之，“所是”，如人、马；“量”，如两肘长、三肘长；“质”，如白、有教养；“相对物”，如两倍、一半、较大；“地点”，如在吕克昂、在市场；“时间”，如昨天、去年；“姿态”，如他靠着、他坐着；“有”，如他穿着鞋、他带着甲；“行动”，如切割、点燃；“遭受”，如被切割、被点燃。

上述中的每一个其自身并未进行任何肯定，但通过它们的彼此结合就会产生肯定。因为似乎任何肯定要么是真的，要么是假的；而那些不是根据任何复合而加以表达的东西，则既不是真的东西，也不是假的东西。例如，人、白、跑、取胜。【108-9】