{"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":44,"pdf_page":60,"physical_index":60,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"946355169192276bb4bd0ac89b9d2157de8f20f53a3d15b1ca69aaf5a3578eff"},"chapter":"第一章福柯之后的马克思","content":"文化体系的这个一般化概念在批判的结构主义中有重要的应用。正如福柯所说，抵抗有改变意义并引入导向未来发展的不同功能的权力。行动者可以带来不同的资源以深化他们的利益。所有权当然是一个重要的资源，尤其在如同马克思所观察到的生产技术的事例中更是如此，但它不是唯一的资源，有时候它在市场不那么核心的领域被社会和政治因素所遮蔽。我将在第四章根据这些术语来分析互联网。它是因此产生的解释学歧义的好例子。的确，互联网的意义是什么？它的首要功能是什么?我们可以改写马克思：“互联网是传输数据的机器。只有在特定的情境下它才变成资本或者变为民主中介、性机器等。”\n\n技术\n\n根据福柯的论述，技术只是许多类似的社会控制机制中的一个，所有这些显然都以中立的技术为基础，都对社会权力具有不对称的效应。全景敞视建筑(panopticon)②是福柯在其理论中发明的关于人造物的一个例子。就此而言，他说：“权力的施展不是像一种僵硬沉重的压制因素从外面加之于它所介入的职能上，而是巧妙地体现在它们之中，通过增加自己的接触点来增加它们的效能。全景敞视机制不仅仅是一种权力机制与一种职能的结合枢纽与交流点，它还是一种使权力关系在一种职能中发挥功能、使一种职能通过这些权力关系发挥功能的方式。”①\n\n44\n\n技术体系：理性的社会生活\n\n① Foucault, \"The Ethic of Care for the Self,\" 18; Andrew Feenberg, Trans forming Technology (New York: Oxford UniversityPress, 2002), chap. 3.\n\n②参见米歇尔·福柯：《规训与惩罚》，刘北成、杨远婴译，北京：生活·读书·新知三联书店1999年版，第224页脚注对该术语翻译的解释。—译者注","previous_page":null,"next_page":null}