{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"296fac69-2927-4952-8b17-011f7141a0cd","title":"现代性的哲学话语","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544715829","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"296fac69-2927-4952-8b17-011f7141a0cd","id":"296fac69-2927-4952-8b17-011f7141a0cd","uuid":"296fac69-2927-4952-8b17-011f7141a0cd","title":"现代性的哲学话语","normalized_title":"现代性的哲学话语","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544715829","isbns":["9787544715829"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":463,"navigation_url":"https://workshop.closeclaw.top/ai/book/296fac69-2927-4952-8b17-011f7141a0cd","title_url":"https://workshop.closeclaw.top/ai/title/%E7%8E%B0%E4%BB%A3%E6%80%A7%E7%9A%84%E5%93%B2%E5%AD%A6%E8%AF%9D%E8%AF%AD","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/296fac69-2927-4952-8b17-011f7141a0cd/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/296fac69-2927-4952-8b17-011f7141a0cd/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/296fac69-2927-4952-8b17-011f7141a0cd","page_url":"https://workshop.closeclaw.top/api/ai/books/296fac69-2927-4952-8b17-011f7141a0cd/page","search_url":"https://workshop.closeclaw.top/api/ai/books/296fac69-2927-4952-8b17-011f7141a0cd/search"},"page":{"printed_page":264,"pdf_page":272,"physical_index":272,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"fca998d3f264e2495a9c787ef26884116f1287fc81392ef7d7fadf4ae7d33809"},"chapter":"现代性的哲学话语","content":"的一种必然后果：\n\n在为了进一步扩张工业生产而进行的财富积累基础上，资本主义社会是一个物的社会。与封建社会形态比较而言，它不是人的社会。………那些可以转换为金钱的客体，对于那种不再自为存在并且不再真正有价值的主体来说，更具有价值，因为主体依赖于他所占有的客体。①\n\n然而，事实上，商品拜物教形式只是用来推广在劳动结构中具有人类学基础的理性统治。社会物化趋势可以追溯到远古时代，它远远超出资本主义，一直延续到官僚社会主义的未来，而官僚社会主义将执行世界历史解神秘化过程的遗嘱。\n\n这种观点更接近于晚期批判理论，而不是早期卢卡奇。但无论是和批判理论还是和卢卡奇比较，都不足以揭示巴塔耶理论的实质。因为巴塔耶所思考的，根本就不是什么物化理论，而是一种关于排挤的历史哲学，一种关于不断剥夺神圣的治外法权的历史哲学。他想描述的是自主权在世界历史上的命运，那种彻底自由的历史命运，即：“消耗那些应该能够与有用的工作保持联系的一切，但不会获得任何好处。”②\n\n巴塔耶发现，祭祀牺牲是最纯粹的自主权，而且还可以用经验来加以把握。他根据有关阿兹特克活人牺牲的描述仔细分析了祭祀牺牲：\n\n牺牲即是要消灭用于祭祀的东西。它无需像熄灭火焰那样去消灭，而只需斩断把祭品捆在实用行为世界上的束缚即可。但这一断裂具有一种终极消费的意义。被用于祭祀的牺牲无法再回到现实秩序。这一原则为摆脱束缚打开了出路。它为暴力提供了一个可以自由支配的领域，从而使暴力获得了释放。①\n\n① 《自主权》，第57页。\n\n②《理论著作》，第88页。\n\n264","previous_page":263,"next_page":265}