{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"558597c9-702b-4551-9880-2e902841684b","title":"不可能的存在之真 拉康哲学映象","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7100046726","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"558597c9-702b-4551-9880-2e902841684b","id":"558597c9-702b-4551-9880-2e902841684b","uuid":"558597c9-702b-4551-9880-2e902841684b","title":"不可能的存在之真 拉康哲学映象","normalized_title":"不可能的存在之真拉康哲学映象","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7100046726","isbns":["7100046726"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":401,"navigation_url":"https://workshop.closeclaw.top/ai/book/558597c9-702b-4551-9880-2e902841684b","title_url":"https://workshop.closeclaw.top/ai/title/%E4%B8%8D%E5%8F%AF%E8%83%BD%E7%9A%84%E5%AD%98%E5%9C%A8%E4%B9%8B%E7%9C%9F%20%E6%8B%89%E5%BA%B7%E5%93%B2%E5%AD%A6%E6%98%A0%E8%B1%A1","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/558597c9-702b-4551-9880-2e902841684b/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/558597c9-702b-4551-9880-2e902841684b/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/558597c9-702b-4551-9880-2e902841684b","page_url":"https://workshop.closeclaw.top/api/ai/books/558597c9-702b-4551-9880-2e902841684b/page","search_url":"https://workshop.closeclaw.top/api/ai/books/558597c9-702b-4551-9880-2e902841684b/search"},"page":{"printed_page":127,"pdf_page":149,"physical_index":149,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d8147f117922472f0120fe600b95ce52c0b00f457c5b45c9dfa73e2bdf3ba467"},"chapter":"第三章 从自恋到畸镜之恋","content":"其实，倘若我们要现象学地逃出拉康的语境，就需要看清楚拉康逻辑的某种理论僭越。因为，即使我们承认拉康那个镜像关系的发生是可能的，那它也一定不会是一种孤立出现的东西，离开了主体真实生存的一定的历史性现实行为(如皮亚杰正确指认的个体主体早期的感性行为的建构，黑格尔、马克思和海德格尔正确指认的劳动生产与主体建构的本体性基始关系），单凭纯粹主观的镜像、形象和想象，主体是无法认同自我的，哪怕是拉康所说的伪自我。其实，黑格尔那个奴隶与主人的辩证法倒是保持着与现实历史的真实关联，它只是黑格尔借历史来讲一段自我意识(人与人)之间的辩证关系，简单地将其倒转或泛化是不现实的，因为每个时代有每个时代的人类生活，自然也有每个时代不同的主体与他者关系。并且，“镜像”关系也一定是一个历史性的事件，即便承认“伪自我”的发生，其形式也必定是迥异的。比如原初民的水中倒影之镜像、中国古代的铜镜之像、欧洲古代的平面玻璃镜和今天的数码影像之境的历史性差异是巨大的。③拉康的逻辑是没有任何历史感的。\n\n第三章 从自恋到畸镜之恋\n\n① 拉康：《拉康选集》，上海三联书店2001年版，第184页。\n\n②拉康：《拉康选集》，上海三联书店2001年版，第196页。\n\n③参见由水常雄所写的镜子文化史论著《镜子的魔术》，上海书店出版社2004年版。\n\n127","previous_page":null,"next_page":128}