{"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":271,"pdf_page":279,"physical_index":279,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"95c88c8db3880e1064ed916085e726994f7197686bf76996551bbf752bb6b0db"},"chapter":"现代性的哲学话语","content":"然而，事实上，自主权与权力从一开始就融合在一起，而且，这种融合可以用来占有剩余价值。但这一事实绝不能解释清楚，历史上为何会出现世俗领域的扩张趋势和物化趋势，以及神圣领域为何会享有治外法权。巴塔耶不会采用历史唯物主义的政治经济学解释，因为，这种解释关注的依然是社会劳动系统内部的变化，而不是经济与暴力之间的互动关系。这种暴力既不是建立在经济基础上，也不是建立在计算理性基础上，而是作为理性的他者，一开始就超越了人与外部自然的物质交换过程。所以，巴塔耶继承了马克斯·韦伯对资本主义的宗教伦理解释，并根据宗教史，把资本主义一直追溯到最初道德对冲动的管制，认为它先于历史上一切统治形式和剥削形式。巴塔耶这样做，显然是合乎逻辑的。我想分三步来归纳巴塔耶的有关观点：\n\n第一步像《圣经》一样简明扼要。在人的发展过程中，主体从动物的生存环境中脱颖而出，依靠的不仅仅是劳动，还有禁律。人和动物的区别，也就在于人的生命冲动受到种种约束。与劳动一起形成的，还有性的羞耻和死亡意识。葬礼、服装及乱伦禁忌等，都说明死亡和性——尸体和裸体——是最古老的禁忌。如果我们注意谋杀禁律的话，就会发现一种更加普遍的意义：与死亡和性相关的暴力都被禁忌化了—这种暴力在节日和宗教牺牲的仪式高潮中也有所表现。生殖上的无度和导致死亡的无度，与祭祀上的无度是联系在一起的，由此，巴塔耶从字面上把“无度”理解为对个体化边界的僭越。最原始的规范如同堤坝，用以防止陷入奢侈浪费的泥潭。而这种奢侈浪费实属本性，它把个体的存在连为一体，确保生命的丰盈性和存在的连续性：\n\n① 《理论著作》，第105页。\n\n271","previous_page":270,"next_page":272}