{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"231a69de-8526-4d34-8fa7-231b09af93a8","title":"技术体系：理性的社会生活","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787552024104","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"231a69de-8526-4d34-8fa7-231b09af93a8","id":"231a69de-8526-4d34-8fa7-231b09af93a8","uuid":"231a69de-8526-4d34-8fa7-231b09af93a8","title":"技术体系：理性的社会生活","normalized_title":"技术体系理性的社会生活","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787552024104","isbns":["9787552024104"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":328,"navigation_url":"https://workshop.closeclaw.top/ai/book/231a69de-8526-4d34-8fa7-231b09af93a8","title_url":"https://workshop.closeclaw.top/ai/title/%E6%8A%80%E6%9C%AF%E4%BD%93%E7%B3%BB%EF%BC%9A%E7%90%86%E6%80%A7%E7%9A%84%E7%A4%BE%E4%BC%9A%E7%94%9F%E6%B4%BB","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/231a69de-8526-4d34-8fa7-231b09af93a8/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/231a69de-8526-4d34-8fa7-231b09af93a8/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/231a69de-8526-4d34-8fa7-231b09af93a8","page_url":"https://workshop.closeclaw.top/api/ai/books/231a69de-8526-4d34-8fa7-231b09af93a8/page","search_url":"https://workshop.closeclaw.top/api/ai/books/231a69de-8526-4d34-8fa7-231b09af93a8/search"},"page":{"printed_page":"141 / 95","pdf_page":157,"physical_index":157,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"5ba230b89bcd8067288f59afa6b3e3f00bf6075ff3b25bed0f70d1265f10c650"},"chapter":"第四章讨论中的互联网","content":"它们在其域境中的实际内容。\n\n这就是乔迪·迪恩在她对互联网的文化批判中所尝试的。①让我们考察一下她对盖伊·德波(GuyDebord)观点的反驳，即对等通信(reciprocal communication)具有解放的潜力，而大众传播缺乏。②德波对晚期资本主义的反乌托邦观点与法兰克福学派理论家阿多诺和马尔库塞的立场相似。粗略地总结一下，他们认为技术官僚资本主义精英支配着被大众媒体和消费主义所束缚的从属人口。系统需求的内向投射(introjection)使得强制抑制变得不必要，因为被操纵的个体会自发地再生产系统。\n\n根据德波的说法，要想摆脱这种综合征，需要少数能解构束缚大众的虚拟链的持不同政见者采取戏剧性的示范行动。他引入了一个策略，他称之为“异轨(détournement)”，对典型大众文化产品进行改造，以揭示其拜物教特征。他希望，来自边缘的挑衅将成为系统崩溃的催化剂。1968发生的法国“五月风暴”可以被解释为对这一进路的确认，而且事实上，对大众社会的情境主义批判在这场运动中确实起到了鼓舞人心的作用。\n\n迪恩抱怨说，在强调晚期资本主义自上而下的性质时，以大众媒体为例，德波理想化了自下而上活动破坏系统的潜力。但事实上，她认为，我们现在有德波所梦想的针对大众媒体的自下而上的替代品。它被称为互联网，它非但没有破坏晚期资本主义，反而比以往任何时候都更有效地再生产了它。互联网上的自由通信并没有像德波这样的批评大众传媒的集中的、单向结构的人所预见的解放效果。她认为，我们已经进入了“通信资本主义(communicative,capitalism)”的新阶段，这使得诸如德波的理论已经过时。\n\n第四章 讨论中的互联网\n\n141\n\n95\n\n① Jodi Dean, “Communicative Capitalism: Circulation andthe Foreclosureof Politics\", Cultural Politics: An International Journal 1, no. 1(2005) : 51 – 74, doi: 10. 2752/ 174321905778054845; Dean, Blog Theory: Feedback and Capturein the Circuits of Drive(Cambridge:Polity, 2010).\n\n② Dean, Blog Theory.","previous_page":156,"next_page":158}