{"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":196,"pdf_page":251,"physical_index":251,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"c9b79c685cab566dd4f230c525e5d66d4d9ee1962029be118b577d5dbe70549d"},"chapter":"第五章 人：一个晚近的事件","content":"第三，思想起源与显隐话语关联的假象。在青年福柯看来，要能真正深入理解一个思想家的学术真谛，还必须打破关于一个思想家的思想同一性构式中存在的两种阐释性假设。一是在每种思想表面的开端之外，总是存在着一种“隐秘的起源(originesecrète)”。这个起源不是普通的起点，而是原初的本真性。依马舍雷的考证，是康吉莱姆最早从认识论层面区分了开端与起源。这便是后来在后现代思潮中被标识为“本质主义”的传统基始论。在后来对尼采谱系学的改造中，这个起源论被设置为总体性线性历史观的逻辑构件。二是“所有显白话语(discoursmanifeste)都隐秘地取决于已道出(déjàdit)的东西;而且这种已经说出的东西又不是已经表达出来的句子、已经写下的文本，而是那尚未说出’(jamaisdit)的东西—它是某种不可具体化的话语,是像气息一样无声的声音(voix aussisilencieuse)，是仅仅在行文之中所留出的空白(creux)的那种写作”[21]。仔细想来,福柯这番话似在批评自己的老师阿尔都塞，因为正是后者在巴黎高师的《资本论》研究小组中提出所谓的“症候阅读法”，其中就要求人们像马克思阅读斯密一样，在文本中读出“空白”来。[22]\n\n青年福柯认为，如果能够去除这些建构连续性和同一性的东西，那么我们就可以看到，在一个思想家学术构境中真实存在的东西只会是断断续续的蜂拥而至的事件(irruption d'événement)：话语事件。请注意，这是福柯生产出来的区别于认识型的新鲜思想构境物。这也将是此后的《认知考古学》的核心思考点。\n\n回到福柯\n\n196","previous_page":195,"next_page":197}