{"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":40,"pdf_page":56,"physical_index":56,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"7887d3871d011fb37e5619398909c8d285700a8ec3b53d371a1d6dae926f7a44"},"chapter":"第一章福柯之后的马克思","content":"福柯更进一步指出，构成了社会对象的聚集依赖于实践并且呈现出规则治理形式。当他宣称实践将解释强加给它们的对象时，福柯表现得最尼采主义。他写道：“阐释是对规则体系的暴力或暗中占有，它本身没有本质意义，目的是强加一个方向，使它屈从于一种新的意志，迫使它参与一场不同的游戏，并使它服从次要规则。”②\n\n马克思也对社会对象进行了反本质主义的分析。在《政治经济学批判》导言中，他写道：“具体之所以具体，因为它是许多规定的综合，因而是多样性的统一。因此它在思维中表现为综合的过程，表现为结果，而不是表现为起点，虽然它是实际的起点，因而也是直观和表象的起点。”③\n\n跟尼采和福柯一样，马克思也反对亚里士多德的物质概念。人造物或制度的历史不可能依赖于一个先验的定义而是必须在从“不同要素”的建构中追溯其演变。这是一种去物化的(dereifying)进路，它将社会“物体”，例如将人造物、制度和法律看作部件通过其功能角色而产生的聚集。这些部件就像社会变化一样分散和再组合。马克思在其文本中使用的例子是货币，它在社会发展的不同阶段有不同的形式和含义。它不是由相同的“东西”组成，也没有相同的作用，但它仍然是“货币”。去物化的分析必须在结构中界定其本体论的差异并在发展的不同阶段界定对象的含义。\n\n27\n\n40\n\n技术体系：理性的社会生活\n\n① Michel Foucault,\"Nietzsche, Genealogy, History,\" in Language, Counter-Memory, Practice: Selected Essays and Interviews, ed. And trans. D. F. Bouchard (Ithaca, NY: Cornell University Press, 1977), 139, 142.\n\n② Ibid. ,86.\n\n③ Karl Marx, A Contribution to the Critique of Political Economy, trans. N. L Stone(Chicago:CharlesH.Kerr，1904)，293。《马克思恩格斯全集》第四十六卷，上册，人民出版社1979年版，第38页。","previous_page":39,"next_page":41}