{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"24db3d42-72f5-4236-8255-80f6ff3283d0","title":"回到福柯 暴力性构序与生命治安的话语构境","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208136014","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"24db3d42-72f5-4236-8255-80f6ff3283d0","id":"24db3d42-72f5-4236-8255-80f6ff3283d0","uuid":"24db3d42-72f5-4236-8255-80f6ff3283d0","title":"回到福柯 暴力性构序与生命治安的话语构境","normalized_title":"回到福柯暴力性构序与生命治安的话语构境","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208136014","isbns":["9787208136014"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":611,"navigation_url":"https://workshop.closeclaw.top/ai/book/24db3d42-72f5-4236-8255-80f6ff3283d0","title_url":"https://workshop.closeclaw.top/ai/title/%E5%9B%9E%E5%88%B0%E7%A6%8F%E6%9F%AF%20%E6%9A%B4%E5%8A%9B%E6%80%A7%E6%9E%84%E5%BA%8F%E4%B8%8E%E7%94%9F%E5%91%BD%E6%B2%BB%E5%AE%89%E7%9A%84%E8%AF%9D%E8%AF%AD%E6%9E%84%E5%A2%83","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/24db3d42-72f5-4236-8255-80f6ff3283d0/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/24db3d42-72f5-4236-8255-80f6ff3283d0/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/24db3d42-72f5-4236-8255-80f6ff3283d0","page_url":"https://workshop.closeclaw.top/api/ai/books/24db3d42-72f5-4236-8255-80f6ff3283d0/page","search_url":"https://workshop.closeclaw.top/api/ai/books/24db3d42-72f5-4236-8255-80f6ff3283d0/search"},"page":{"printed_page":114,"pdf_page":169,"physical_index":169,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"33a4a3193beeba478dc5b13b33d162648e18d01952048b5f5b295fbc255bfc2f"},"chapter":"第二章 从相似到表象：走向大写的构序","content":"在青年福柯这里，16世纪认识型的特征是多重的：一是它只能在表征的相似性中“认识相同的物”，由此，作为一种思想范式，它就以另一种形式复活了柏拉图理念论传统。这种主观的相似性(记号体系)在理念的自我认识中生成了大自然的“一般构式”，创造了有关“天空、星星、山脉、河流和风暴的巨大秩序”[35]。这也就是在说,看似反映了事物的相似镜像,其本质却是用记号(词)的构架体系座架自然，传统反映论的本质恰恰是唯心主义的理念论。这是一个很怪却深刻无比的说法。二是该认识型的主要特性是诗性的魔术和博学。青年福柯说，16世纪的常识就是理性认知、源于魔术实践的观念和整个文化遗产。这里的文化遗产是指文艺复兴时期对古希腊罗马文明的复活和利用。此处的关键词，应该是词规制物的魔术实践：从记号体系中变出自然和整个世界图景。三是语言与物的直接同一。准确地说,是物同一于词。青年福柯说：“物在这个符号体系中能像在镜子中一样被映照。”[36]这是一个词与物的“巨大的统一的平面”，它的实质是“让一切东西说话”。[37]存在物通过词说话。或者换作康德的话语,即我们在通过词(先天综合判断)“向自然立法”,或换成海德格尔的调式,即“语言是存在之家”。\n\n不过，16世纪的认识型并不是福柯在此书中所讨论的重点，青年福柯甚至都没有在这本书中明确指认对应于其后的“古典认识型”和“现代认识型”的16世纪的认识型的质性。看上去，福柯对此有所着墨也只是为了引出17世纪开始的古典认识型的表象王国。对于青年福柯而言，16世纪的认识型似乎只是一个被竖起来供表象再现体系打倒的旧靶子，对这个准备刺穿的靶子，他的讨论看起来就显出些许轻浮和随意。\n\n回到福柯\n\n114","previous_page":113,"next_page":115}