{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"4bd1f0d7-8363-46b4-a5b5-0c3ef555a01d","title":"分裂分析德勒兹 先验经验论与建构主义","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"requested_by":"printed_page","book":{"source_type":"original_book","book_id":"4bd1f0d7-8363-46b4-a5b5-0c3ef555a01d","id":"4bd1f0d7-8363-46b4-a5b5-0c3ef555a01d","uuid":"4bd1f0d7-8363-46b4-a5b5-0c3ef555a01d","title":"分裂分析德勒兹 先验经验论与建构主义","normalized_title":"分裂分析德勒兹先验经验论与建构主义","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"isbns":[],"parsed":true,"ai_readable":true,"document_type":"book","page_count":327,"navigation_url":"https://workshop.closeclaw.top/ai/book/4bd1f0d7-8363-46b4-a5b5-0c3ef555a01d","title_url":"https://workshop.closeclaw.top/ai/title/%E5%88%86%E8%A3%82%E5%88%86%E6%9E%90%E5%BE%B7%E5%8B%92%E5%85%B9%20%E5%85%88%E9%AA%8C%E7%BB%8F%E9%AA%8C%E8%AE%BA%E4%B8%8E%E5%BB%BA%E6%9E%84%E4%B8%BB%E4%B9%89","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/4bd1f0d7-8363-46b4-a5b5-0c3ef555a01d/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/4bd1f0d7-8363-46b4-a5b5-0c3ef555a01d/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/4bd1f0d7-8363-46b4-a5b5-0c3ef555a01d","page_url":"https://workshop.closeclaw.top/api/ai/books/4bd1f0d7-8363-46b4-a5b5-0c3ef555a01d/page","search_url":"https://workshop.closeclaw.top/api/ai/books/4bd1f0d7-8363-46b4-a5b5-0c3ef555a01d/search"},"page":{"printed_page":51,"pdf_page":82,"physical_index":82,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"031a70a7f3c0b5945910e45d79eac12cd030d2cc2e3639dfd4575f2b1267faaf"},"chapter":"第一章 时间","content":"然而，如果影像总是停留于否定形式，总是只能以再现或模仿来理解，难道不正因为我们自限于否定的思想运动中且总是透过同一性来思考？德勒兹最终想质问的是：如果影像不只是再现而且不必然隶属某一范型，影像还可以怎么思考？他所举发的教条影像较是针对一切教条（原则、公设、基础、预设、真实……）而非影像，对德勒兹而言，思考作为逼显绝对差异的威力，其敌人其实不是影像而是由共感与良知所构成的教条或意见(opinion)。教条影像并不是任何视觉的影像，而是影像尚未产生前就已经纠缠画布的陈套，它是已实际化的事物状态(état de chose)，不具有虚拟威力且预设着“总是一已经”(toujours-déjà)[1]。在教条影像的宰制下，陈套构成了唯一的现实，就是大写日常性(Quotidienneté)与大写寻常性。在此不存在任何真正的开始(commencement)，因为在影像出现前一切便已铭刻于画布，陈套成为思想的共同地域(lieucommun)，而思考则屈从于既成观念(idées reçues)，还未诞生便已死亡。教条影像如同是白色的陈套，它不需被说出、被画出或被想出，而是反之，一切话语、影像或思想都生产于此。因此德勒兹指出：“画家并不是在一张未使用的画布上作画，作家也非在一张白纸上书写，而是在早已覆满无数既存、既定陈套的纸或布上工作，以致其首先必得抹消、洁净、挤压甚至扯碎，使得来自混沌(其带给我们视野)的气流得以穿过。”1]\n\n第一章 时间\n\n[1]Jean-Jacques Lecercle 提议一种关于陈套的实证本体论(ontologie positiviste)，企图 以实证方法逼近“陈套”的否定性。可参阅其“Du cliché comme réplique”，收录于 Le cliché, éd. Gilles Mathis, Presses Universitaires du Mirail, 1998.\n\n51","previous_page":50,"next_page":52}