{"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":93,"pdf_page":148,"physical_index":148,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"40952e17d8ff63c6d3dec3b774439de24cdbac37c584dc65d6eb1f79050f600a"},"chapter":"第一章 暴力性构序:对客体的存在论命名","content":"注释\n\n[4]阿甘本说，在《自莱布尼茨和沃尔夫时代以来德国形而上学的真正进展是什么》一文中,康德指认了一种“哲学的考古学”(philosophischeArchäologie)，在他那里，这种考古学既不是从事古物遗迹的发掘，也不是简单地从观念的历史叙事中找出原有的事实，而是“从人类理性的天性中汲取这些理性的事实”。阿甘本特别指出，康德这里的“考古”对象，并非过去曾经存在的事物，而是某种尚未实存的东西。那个“不在场的在场”又在场了。并且，这种尚未实存的东西，恰恰是已存事物应有的真正依据。所以，依阿甘本的诠释，康德的哲学考古学的意思是指:哲学不仅被认为与过去曾是之物有关，更与应然或过去本应如是之物相关，它也就只能以在某种意义上作为某种尚未被给予(been given,非既定)之物而存在,就像它的历史是“未发生之物(thing that has not hap-pened)的历史”那样。Giorgio Agamben,“Philosophical Archaeology”, inThe Signature ofAll Things On Method, trans. Luca D'Isanto with Kevin Attell, Zone Books, New York, 2009,p.82.中译文参见王立秋译稿。\n\n[5]据阿甘本的考证，西方文字中的有序性(order)一词最早源自亚里士多德的《形而上学》，在那里，有序(taxin)一词表征了对象之间的“非实体的关系”。后来，在拉丁语中，“拉丁语的有序(Ordo)一词一方面表达了上帝的造物之间的关系(ordo ad unumprin-cipium)，另一方面，也是诸物自身之间的关系有序(ordo ad invicem)”。前者是神的大写的“至善秩序”(Ordo ad finem),后者则是事物之间的“相互构序”(ordo ad invicem)。阿甘本甚至认为：“ordo’这个标记产生了一个替代，即从实体范畴具有本体论上的优先地位，转向关系或实践范畴在本体论上具有优先地位;这个替代或许是中世纪思想中最为重要的本体论贡献。”Giorgio Agamben,The Kingdom and the Glory，Translated byLorenzo Chiesa, Stanford, California: Stanford University Press, 2011, p.85, p.87.\n\n第一章暴力性构序:对客体的存在论命名\n\n93","previous_page":92,"next_page":94}