{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"1cd40951-874b-4d06-9eea-f6afadf57c08","title":"德勒兹关键概念","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787568912952","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"1cd40951-874b-4d06-9eea-f6afadf57c08","id":"1cd40951-874b-4d06-9eea-f6afadf57c08","uuid":"1cd40951-874b-4d06-9eea-f6afadf57c08","title":"德勒兹关键概念","normalized_title":"德勒兹关键概念","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787568912952","isbns":["9787568912952","9781844652884"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":409,"navigation_url":"https://workshop.closeclaw.top/ai/book/1cd40951-874b-4d06-9eea-f6afadf57c08","title_url":"https://workshop.closeclaw.top/ai/title/%E5%BE%B7%E5%8B%92%E5%85%B9%E5%85%B3%E9%94%AE%E6%A6%82%E5%BF%B5","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/1cd40951-874b-4d06-9eea-f6afadf57c08/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/1cd40951-874b-4d06-9eea-f6afadf57c08/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/1cd40951-874b-4d06-9eea-f6afadf57c08","page_url":"https://workshop.closeclaw.top/api/ai/books/1cd40951-874b-4d06-9eea-f6afadf57c08/page","search_url":"https://workshop.closeclaw.top/api/ai/books/1cd40951-874b-4d06-9eea-f6afadf57c08/search"},"page":{"printed_page":267,"pdf_page":281,"physical_index":281,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"696a2b733361e3a7b43dd6ef1341eee7ddc8a0b53b4d46f6d4d9ab5abca28ec9"},"chapter":"德勒兹：关键概念 （原书第2版）","content":"(1996:146-7)\n\n(在作为情状[affectio]的、与身体的相遇过程中的)情动、(情动[affectus]的和谐的、有强度的变奏中的）运动、内在性(immnanence)或灵魂在无数生命的虚拟性中被揭示出来：人们在德勒兹和加塔利的作品中发现的是一种意图，即尝试着去积极地理解力，而不仅是把它理解为一种效果或者凭借它的效果去理解它。然而更重要的是解释力的情动性（affectivity）和生产性(producibility)，以及它的表现性(expressibility)。\n\n的确，对于德勒兹和加塔利而言，到处寻找权力的效果并没有什么建树；更关键的任务是去理解虚拟机器和内在装置，正是它们使权力的效果成为我们的现实。德勒兹说，“世界的存在并不外在于表现”(FLD：132)。即便在它最受限制和最一贯的意义上(要么是权能[pouvior]，要么是力量[puissance]），权力也无法开始覆盖作为表现的整个世界。通过情动，德勒兹和加塔利找到了一种于段来表述表现的“整体”普遍性，他所采取的方式是其他任何逻辑都不允许的。\n\n在他们合作的最后一本书，即《什么是哲学？》中，德勒兹和加塔利以实践的方式按顺序列举了情动的这些不断发展的变化：“情动(affcct)超出了情状(affcctio)之外，其程度并不亚于知觉对象(percept)对感知(perception)的超越。情动并非从一种体验状态(lived state)转移到另一种体验状态[也就是情动(affectus)]，而是转移到人的一种非人的生成(non-human becoming)[作为表现性世界的情动(affect as expressive world)]”(WIP：173)。我们会把这一系列的超越—从情状(affectio)到情动(affectus)到具有直接表现性的世界(灵魂)—比作一个逐渐扩展或变宽的过程：从身体的情感能力(实体性的和非实体性的)到一个区间(它是强度状态或持续变化之间进行转移的地方），再到内在性平面—这是“哲学的绝对根基”(WIP：41)。内在性平面\n\n14 从情状到灵魂\n\n267\n\n190","previous_page":266,"next_page":268}