{"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":176,"pdf_page":192,"physical_index":192,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"f7628ec19e4eb25ee20c68374a1f85c3c92bd0d617cf133f812f22f9f0f7ae6f"},"chapter":"第五章技术体系时代的理性和经验","content":"卢卡奇的物化和去物化理论说明了资本主义的合理性以及超越为另一种合理的社会秩序的可能性。他的理论符合黑格尔的辩证发展：异化的人类行动回到了其自身。价值与事实汇合成一个单一的历史流动。包含在资本主义(事实)中的潜在的社会主义(价值)被现实化。目的论作为一种历史力量而非形而上的性质而得以回归。卢卡奇将此称为“后乌托邦式的”(post-utopian)社会变化理论。①\n\n对比卢卡奇与海德格尔的立场颇具启发性。海德格尔对技术的类似批判无法给出任何去物化的回应。他呼吁我们采纳对技术的“自由关系”(freerelation)，这是在理论层面上最为精致的一种取代现有技术体系文化的精神替代物。我要论证的是，在今天的公共氛围下，卢卡奇所提供的是挑战技术体系的一种更好的理解进路。\n\n卢卡奇和海德格尔对技术体系的批判隐含地采纳了建构对象域的新康德式概念。在新康德主义看来，艺术、科学、政治、经济和历史领域各自确定了行动或研究的对象。它们把“是什么”(whatis)的一个先验概念强加给这个世界。这个概念是构成社会生活和自然诸多特征的形式。物理学家处理运动问题，经济学家处理商业活动，等等。这种“客观性的形式”（formsofobjectivity)是从无限复杂的实在中抽象出来的。卢卡奇和海德格尔论证，这个形式不只在心灵中，而是像新康德主义认为的那样，也在世界中。它在塑形技术、管理和市场的过程中也塑形了经验。\n\n119\n\n176\n\n技术体系：理性的社会生活\n\n① Georg Lukács, History andClass Consciousness, 78.","previous_page":null,"next_page":null}