{"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":"21 / 31","pdf_page":47,"physical_index":47,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"6b62d7c7c4cc1692993f36d076ad35933f4ef6af91ebbfa4cc3429caceac566f"},"chapter":"第一章福柯之后的马克思","content":"福柯的理论解释了为什么现代性的社会命令被体验为技术限制而非政治压制。监视、规训的权力和正常化都使得现代生活成为可能，它们将技术和社会的功能“压缩”到日常的人造物和行为的水平。这些限制被嵌入这些体系中，这些体系比通过决定它们的反应能力、技巧和态度而产生的政治权威更有效地决定着个人的行动。\n\n合理性的偏向\n\n福柯宣称他的理论区别于马克思主义对权力和知识的理解。他认为，马克思主义将权力理解为“统治权”—即理解为压制。在这个意义上，权力是反对真理的，资产阶级的统治和以前国王与贵族的统治都是这样的。与反对封建主义的斗争一样，在反对资本主义的斗争中，理性是有力的武器。在福柯看来，这是一种过时的观点。\n\n尽管马克思和马克思主义的某些关于阶级和国家的讨论符合这种统治权的观点，但是马克思原创的贡献是他对市场的非个人控制的批判，将之解释为一种社会合理性的形式。这种进路发展了来源于卢梭(Rousseau)的启蒙批判的激进一翼，卢梭早期关于私有财产的理论在法国大革命期间激发了雅各宾(Jacobins)和巴贝夫(Babeuf)的“为平等而密谋”(conspiracy of equals)。马克思的批判要复杂得多，它建立在对资本主义进行系统分析的基础上。但是他也认为合理的社会安排受到了权力的影响，是有偏向的。①福柯对合理性的直接批判说出了马克思类似的却隐含的批判。\n\n21\n\n第一章 福柯之后的马克思\n\n31\n\n①为了对福柯的合理性概念有个完整的回顾，参阅：Fabrice de Salies，“L'histoire critique de la raison par Foucault: Comme remise en cause de la rationalité,\" Philosophie123，no.3(2014)：68-97，doi:10.3917/philo.123.0068。为了对韦 伯的现代合理化概念有个概观，参阅：Rogers Brubaker，The Limits ofRationality: An Essay on the Social and Moral Thought of Max Weber (London: George Allen and Unwin, 1984)。","previous_page":46,"next_page":48}