{"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":17,"pdf_page":72,"physical_index":72,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"b7cdaaf40df26e2dce96217a4857f7f36bdcea948b870905c97b92c9b69c7f1a"},"chapter":"回到福柯","content":"福柯一点也不避讳，“我简直就是尼采派”![82]甚至，“1950年时,我就是一个尼采式的共产主义者”[83]。将《性史》第一卷命名为“求知意志”，就是他向尼采的公开致敬。或许，也是在这个意义上，萨义德才将福柯称为“当代最伟大的尼采信徒”[84]。相比之下，德勒兹关于尼采对福柯的影响的讨论要更具体一些，在他看来，这主要包含三个方面：一是关于关系性力量的观念。“福柯的权力，如同尼采的权力，并非归结为暴力，也就是说，并非归结为力量与生命或客体的关系，而归结为力量与它所影响的乃至影响它的其他力量(激励、引出、促成、诱发等情感)的关系。”这是对的。福柯理解了尼采对现代权力发生作用的更深一层构境意义，即权力不再是直接的对象性控制，而是力量关系中的布展。二是力量与形式(forme)的关系。在福柯那里，“一切形式都是力量的复合(composé)”。这是非常深刻的指认，在尼采一—福柯那里，形式不再是外部的给予，而是塑形建构过程中的不同的角逐力量复合。三是主体的构成，即福柯从尼采那里获得的从生命的可能性到“生存方式(modes d’existences)的创造”[85]。主体不再是一个自古恒在的实存对象，而是不同时期“生存方式”的历史建构物，由此，福柯才会发现，今天的人类主体不过是一个资产阶级生存方式中的“晚近的发明”。\n\n导言:让福柯自己说福柯\n\n17","previous_page":16,"next_page":18}