{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"9387edf6-76a0-49b0-871f-f45c222f04d1","title":"时间、劳动与社会统治：马克思的批判理论再阐释","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787301301517","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"9387edf6-76a0-49b0-871f-f45c222f04d1","id":"9387edf6-76a0-49b0-871f-f45c222f04d1","uuid":"9387edf6-76a0-49b0-871f-f45c222f04d1","title":"时间、劳动与社会统治：马克思的批判理论再阐释","normalized_title":"时间劳动与社会统治马克思的批判理论再阐释","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787301301517","isbns":["9787301301517","9780521565400"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":487,"navigation_url":"https://workshop.closeclaw.top/ai/book/9387edf6-76a0-49b0-871f-f45c222f04d1","title_url":"https://workshop.closeclaw.top/ai/title/%E6%97%B6%E9%97%B4%E3%80%81%E5%8A%B3%E5%8A%A8%E4%B8%8E%E7%A4%BE%E4%BC%9A%E7%BB%9F%E6%B2%BB%EF%BC%9A%E9%A9%AC%E5%85%8B%E6%80%9D%E7%9A%84%E6%89%B9%E5%88%A4%E7%90%86%E8%AE%BA%E5%86%8D%E9%98%90%E9%87%8A","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/9387edf6-76a0-49b0-871f-f45c222f04d1/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/9387edf6-76a0-49b0-871f-f45c222f04d1/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/9387edf6-76a0-49b0-871f-f45c222f04d1","page_url":"https://workshop.closeclaw.top/api/ai/books/9387edf6-76a0-49b0-871f-f45c222f04d1/page","search_url":"https://workshop.closeclaw.top/api/ai/books/9387edf6-76a0-49b0-871f-f45c222f04d1/search"},"page":{"printed_page":236,"pdf_page":249,"physical_index":249,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"c1c08f7e3317be836de1598bb0b4abe3680b6c8fc0a43a55f783de3930b09c11"},"chapter":"时间、劳动与社会统治","content":"抽象时间的起源应该在资本主义的史前史、在中世纪晚期里寻找。它与一种特定的、结构化的社会实践形式有关。在14世纪欧洲社会的某些领域，这一形式引发了时间的社会意义的一次转型。而到17世纪末，它已然开始占据社会支配地位。更具体地说，抽象时间概念的历史起源，应当依据这种时间随着商品性社会关系形式的传播而建构的社会现实来理解。\n\n如上所述，和古代一样，在自中世纪至14世纪的欧洲，时间并不被理解为是连续的。一年根据季节和黄道带（其中每一宫都被认为会对人施加特定的影响①)来划分；一天则依据可变的古钟点来划分，这成为教会的时序法典，即教会钟点的基础。②在中世纪的欧洲所保有的时间是教会时间。③这种时间计量方式在14世纪发生了激烈的转型：根据比尔芬格的研究，在欧洲文学中，现代的或者说是定量的钟点出现在14世纪上半叶，到15世纪初，它已经开始普遍地取代古代的可变钟点和教会钟点了。④时间计量方式从以可变钟点为基础转向以定量钟点为基础，这一变化内在地标明了抽象时间即作为自变量的时间的出现。\n\n时间计量方式转向了一种可公度、可替换的不变钟点体系，这一变化与13世纪末或14世纪初机械时钟在西欧的发展密切相关。用刘易斯·芒福德（LewisMumford）的话说，时钟“将时间从人类事件中分离了出来”。不过，抽象时间的出现不应仅仅依据技术的发展，譬如机械钟表的发明来解释。相反，机械钟表的出现必须被理解为一个社会文化过程，它\n\n236\n\n时间、劳动与社会统治：马克思的批判理论再阐释\n\n① Whitrow, The Nature of Time, p. 19.\n\n② David S. Landes, Revolution in Time (Cambridge, Mass., and London, 1983), p. 403n15; Bilfinger, Diemittelalterlichen Horen, pp. 10-13.据古斯塔夫·比尔芬格的研究，教会时间的起源，是罗马人将一天分为四个钟点，这些钟点以“时间性”钟点为基础，到了中世纪早期，又加入了两个新的时间点。\n\n③ Landes, Revolution in Time, p. 75; Jacques Le Goff, \"Merchant's Time and Church's Time in the Middle Ages,\" in Time, Work, and Culture in the Middle Ages, trans. Arthur Goldhammer (Chicago and London, 1980), pp. 29, 30, 36.\n\n④ Bilfinger, Die mittelalterlichen Horen, p. 157.\n\n⑤ Landes, Revolution in Time, pp. 8, 75; Bilfinger, Die mittelalterlichen Horen, p. 157; Le Goff, \"Labor Time in the 'Crisis' of the Fourteenth Century,\" in Time, Work, and Culture in the Middle Ages, p. 43.\n\n⑥ Lewis Mumford, Technics and Civilization (New York, 1934), p. 15.","previous_page":235,"next_page":237}