Anaximander (/æˌnæksɪˈmændər/; Greek: Ἀναξίμανδρος Anaximandros; c. 610 – c. 546 BC) was a pre-Socratic Greek philosopher who lived in Miletus,a astronoment. “Our experience consists of appearances.If the appearances are deceiving, if there is an underlying reality beyond appearances that is radically different from things as they appear to us through our senses, then to what degree can we use language---which evolved to describe the appearances--to get at what is beyond mere appearance? That is what Anaximander wondered.”
阿那克西曼德(/æˌnæksɪˈmændər /;希腊:ἈναξίμανδροςAnaximandros;c。610 - c。(公元前546年)是前苏格拉底时代的希腊哲学家，住在米利都，是个天文学家。
我们的经验由表象组成。如果表象是骗人的，如果表象之外有一种根本不同于事物通过我们的感官呈现给我们的潜在现实，那么我们能在多大程度上使用语言——进化来描述表象的语言——来得到超越表象的东西呢?这正是阿纳克西曼德想知道的。
Write an essay discussing the importance of creating new terms by comparing Chinese with one foreign language you have learned.
写一篇文章，通过比较中文和你学过的一门外语来讨论创建新术语的重要性。
Anaximander concluded that philosophy must create new terms to stand for new concepts, ones that are not simply an attempt to refer to immediate appearances.He took what he thought to be the essential aspects of water, which Thales had used in purely allegorical ways, and abstracted from them their underlying concept. In a way, Anaximander tried to capture the abstract "form" of water and he came up with the concept of what he calle the "infinite boundless". That is the key aspect of the type of thing that water is that makes it such a good metaphor for the underlying substance, the "stuff of reality." Whereas individual things have a specific, finite shape, water has none; whereas individual things have…
Thus, in a way that would become a pivotal bone of contention among philosophers up to the present day,Anaximander disagreed with Thales regarding the degree to which truth can be expressed using the terms of ordinary language. Language, after all, evolved as a way of making noises consistently to refer to various things among our perceptions. The sounds, water, fire,air,and so on ,are noises we make consistently to stand for something we wish to refer to in our experience. Our experience consists of appearances.If the appearances are deceiving, if there is an underlying reality beyond appearances that is radically different from things as they appear to us through our senses, then to what degree can we use language---which evolved to…
Futher,there cannot be a single, simple body which is infinite,either,as some hold,one distinct from the elements,which they then derive from it, or without this qualification. For there are some who make this (i.e. a body distinct from the elements) the infinite, and not air or water, in order that the other things may not be destroyed by their infinity. They are in opposition one to another- air is cold,water moist,and fire hot-and therefore,if any one of them were infinite,the rest would have ceased to be by this time.Accordingly they say that what is infinite is something other than the elements, and from it the elements arise.
此外，不可能有一个单一的、简单的、无限的物体，或者象某些人所认为的那样，是一个不同于由它派生出来的元素的物体，或者是没有这个条件的物体。因为有些人把这东西(即一个与诸元素不同的物体)看成是无极的，而不是空气或水，这样别的东西就不会被它们的无极所毁灭。它们相互对立——空气是冷的，水是湿的，火是热的——因此，如果它们中的任何一个是无限的，那么其余的就都不复存在了。因此他们说，无限是除元素以外的东西，从它开始，元素就出现了。
How and why the Milesians came to think that everything in the world reduced to some single, underling substance is as mysterious as the question of where any ideas--right or wrong,true or false, important or unimportant--come from. Following is one of Anaximander's arguments preserved by Aristotle in his Physics which can help people to a certain degree trace the reasoning by which he moved away from Thales's conception of water as the ultimate substance to the infinite boundless.
米莉西亚人是如何以及为什么会认为世界上的一切事物都归结为某种单一的、基础的实体，就像任何思想——对或错、真或假、重要或不重要——从何而来一样神秘。下面是亚里士多德在他的《物理学》中保存下来的阿纳克西曼德的论点之一，它可以在一定程度上帮助人们追溯他从泰勒斯关于水是最终物质的概念到无限无限的推理。