{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"54d3c118-c4aa-4f73-931a-46b5161e4e39","title":"生产：德勒兹机器（第五辑）","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787563370245","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"54d3c118-c4aa-4f73-931a-46b5161e4e39","id":"54d3c118-c4aa-4f73-931a-46b5161e4e39","uuid":"54d3c118-c4aa-4f73-931a-46b5161e4e39","title":"生产：德勒兹机器（第五辑）","normalized_title":"生产德勒兹机器第五辑","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787563370245","isbns":["9787563370245"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":408,"navigation_url":"https://workshop.closeclaw.top/ai/book/54d3c118-c4aa-4f73-931a-46b5161e4e39","title_url":"https://workshop.closeclaw.top/ai/title/%E7%94%9F%E4%BA%A7%EF%BC%9A%E5%BE%B7%E5%8B%92%E5%85%B9%E6%9C%BA%E5%99%A8%EF%BC%88%E7%AC%AC%E4%BA%94%E8%BE%91%EF%BC%89","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/54d3c118-c4aa-4f73-931a-46b5161e4e39/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/54d3c118-c4aa-4f73-931a-46b5161e4e39/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/54d3c118-c4aa-4f73-931a-46b5161e4e39","page_url":"https://workshop.closeclaw.top/api/ai/books/54d3c118-c4aa-4f73-931a-46b5161e4e39/page","search_url":"https://workshop.closeclaw.top/api/ai/books/54d3c118-c4aa-4f73-931a-46b5161e4e39/search"},"page":{"printed_page":234,"pdf_page":239,"physical_index":239,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d2085e96a57a3c0758074ec4059882fc43fa8380d07db8ce627ae11f7461e774"},"chapter":"PRNG","content":"如果trephō的原意是“让一个存在者达到其努力达到的状态”，“顺其自然”，那么构成生命的潜能在其原义上(自我营养)就与保存自己的存在的欲望完全偶合了，也就是斯宾诺莎和德勒兹界定为绝对内在性的生命的潜能。\n\n这样，就可能理解德勒兹何以要把一种生命看作是“潜能，彻底的至福”了。生命是“由虚拟性构成的”；[44]它是斯宾诺莎所说的与存在相偶合的纯粹潜能，而潜能，仅就其“不缺少什么”，是欲望着的欲望的自我构成而言，它即刻得到了祝福。一切营养，一切顺其自然都是幸福的，都感到自身的喜悦。\n\n在斯宾诺莎那里，至福的观念与作为内在性原因的自我体验相偶合，他称之为“安于自身”，将其明确地定义为“伴随着作为原因的自我观念的喜悦”。沃尔夫森已经注意到，斯宾诺莎认为acquiescentia这个词源于mens或anima，这可能与乌利尔·阿科斯塔(Uriel Acosta)将 descansada 与 alma 和 espirito 连用的做法相一致。[45]但是，更为重要的是，acquiescentia in se ipso是斯宾诺莎的一个发明，在任何拉丁语词典中都找不到这种用法。斯宾诺莎脑中肯定有这样一个概念，作为内在性原因的一个表达方式，它相当于希伯来语的反身动词；但他不得不面对这样一个事实，即在拉丁语中，动词quiesco“安定下来”和它的复合词acquiesco“安宁”都是不及物的，因此不允许有 quiescere(或 acquiescere)se“安于自身”这样的形式出现(而相比之下，拉迪诺语为他提供了pasearse这一形式，在这个词中，施事者和受事者是同一个人，也许这样就可以提供反身的descansarse了)。他之所以想出了acquiescentia这个词，用介词in后跟反身代词se构成这个表达方式，原因就在于此。acquiescentia in se ipso 这一语段指的是人类可达到的最高至福状态，是由一个臆想出来的希伯来语(或拉迪诺语)来表达内在性原因运动的顶峰。[46]\n\n德勒兹机器\n\n第五辑\n\n234","previous_page":233,"next_page":235}