{"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":53,"pdf_page":84,"physical_index":84,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"a5e5ed3ab778d0f21e59115cd35422adbc80dba3cf25c6138e1efbdf5a995568"},"chapter":"第一章 时间","content":"2.零度影像\n\n斯宾诺莎说：“当身体解放其力量时，我们甚至无法知道身体能作什么?”[4]如果这句话预示了身体摆脱束缚后所展现的未知威力，对于影像德勒兹也说了类似的话：“一幅真真正正的影像无法被知道能导向何方。”[1]从教条影像到自在影像，从预设与预知到“甚至无法知道影像能作什么”，我们离开柏拉图走进柏格森。重点已不再只是“颠覆柏拉图主义”，也不再只是强化拟像对范本的破坏力，而是建构一个全新的思想平面，肯定影像的差异。一切必须回到零度：陈套的零度、意见体系的零度与共感的零度，但回到零度不是为了摧毁，而是为了建构与创造。\n\n第一章 时间\n\n[1] IT,32.\n\n[2] A. Badiou, Deleuze. La clameur de l'Etre, Paris: Hachette, 1997, 33.\n\n[3]“尼采的《教育者叔本华》或许正是对思想影像及其与国家关系所从事过的最伟 大批判”, 参阅 MP, “Problème II; Y a-t-il moyen de soustraire la pensée au modèle d'Etat”, 464- 470；“影像的文明化”，参阅IT,33。\n\n[4] 斯宾诺莎，《伦理学》，III，命题2。\n\n53","previous_page":52,"next_page":54}