{"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":34,"pdf_page":50,"physical_index":50,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"104e3ce83e90cfc8d50cecc36e1b45a40c91f8581b39225f14bac5c256ac89bd"},"chapter":"第一章福柯之后的马克思","content":"卢梭是启蒙运动为理性加冕的伟大例外。他在其两本著名的论述(Discourses)中提出了两种不同的合理性批判。这两种批判预示了后来几个世纪探索的主要替代选择，并仍然被不同的批判形态所表现。他的第一个论述，即《论科学和艺术》(Discourseon the Sciencesand the Arts)谴责了以德性为代价的知识发展。“我们有物理学家、地理学家、化学家、天文学家、诗人、音乐家、画家；我们不再有公民。”①这是对专业化知识和劳动分工的存在论后果的浪漫主义批判。在后来的浪漫主义批判中，激情和爱经常被卢梭归于德性和公民身份。“庸俗”(philistine)理性的选择，而不是激情，证明了对一个安全的、顺从的资产阶级生存的偏好。对那种生活方式的批判是和艺术的、政治的环境联系在一起的，它有着巨大的文化影响，但对现代社会组织的直接影响则微乎其微。②\n\n类似的批判在某种后现代的或后殖民的理论中也能找到。但是不论什么时候合理性被压缩为诸如西方的或父权的意识形态，或仅仅是权力关系的非合理性的(nonrational)起源时，它作为合理的特殊特征就被忽略了。①这种批判难以置信地将实质性偏向归于合理的体系，并因此否认合理性本身的合理性。\n\n34\n\n23\n\n技术体系：理性的社会生活\n\n① Jean-Jacques Rousseau, The First and Second Discourses, trans. R. D. Masters and Judith R. Masters (New York: Bedford/St. Martin's, 1969),59.\n\n②Michael Löwy and Robert Sayre, Romanticism against the Tide of Modernity, trans. C. Porter(Durham, NC: Duke University Press, 2001),35.","previous_page":33,"next_page":35}