{"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":35,"pdf_page":51,"physical_index":51,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"e3f049b5f57f5f381080b7064960af4afac243c757231ea222b7fef552177d54"},"chapter":"第一章福柯之后的马克思","content":"马克思在他那个时代的左派身上遇到了这条进路，例如在蒲鲁东(Proudhon)那里，蒲鲁东将他著名的书命名为《财产就是盗窃》(PropertyIs Theft)。但是如果财产真的就是盗窃，那么资本主义的一致性和幸存就是不可理解的。没有社会秩序可以建立在简单的掠夺基础上，像资本主义这么复杂的体系当然不是。对诸如市场、技术和管理这样的合理体系的有效批判要求一条不同的进路。细微的分析一定能在合理形式的具体实现中找出偏向。\n\n卢梭的《论不平等》(Discourse on Inequality)引入了一种批判的策略来批判对合理性的抵制。这个文本探讨了国家的起源和合法性的问题。在一个利益冲突的世界里，国家代表合作和道德的原则；它提供了一种合理的公民秩序的框架。但是卢梭认为，创造了国家的社会契约在法律上(dejure)保护了财产的不平等划分，而财产的不平等划分在事实上(defacto)是在引入一种法律体系之前就被强加了的。因此国家的合理形式掩盖了从暴力的过去继承来的不合理的内容。②事实上，卢梭没有断言社会契约就是真实的事件，而毋宁是暗指每个现实存在的国家都继承了非法暴力的成果。为了保存暴力的成果，国家不断地强化其固有的不公正，即便它建立起了一种道德秩序。\n\n第一章 福柯之后的马克思\n\n35\n\n24\n\n①这些方法暴露在衰退的风险中是非常真实的：基督教原教旨主义者可以诉诸科学研究来保卫他们在学校教授“智能设计”的权利。\n\n② Rousseau, The First and Second Discourses, 157- 160.","previous_page":34,"next_page":36}