{"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":258,"pdf_page":271,"physical_index":271,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"ac299baaf3026c9ac0f29a5e3e9798db733644d4ab85004916042c2b6feb3ffd"},"chapter":"时间、劳动与社会统治","content":"对由“劳动”引发的社会建构的这一理解，隐含了一种具体的历史主体的存在，与之相关，它将异化理解为与这一主体现存属性的疏离。也就是说，异化被处理为一个主体与客体之间发生了颠倒的简单过程。对知觉和意识而言同样如此。在描述商品形式的神秘化时，希法亭写道：“人的社会属性表现为物的客观属性，正如人类知觉（时间与空间）的主观形式表现为物的客观属性。”①\n\n希法亭在“人的社会属性”和康德式的超验先验范畴（“人类知觉的主观形式”)之间所做的类比表明，在这两个例子中，他都以某种事先存在的而非社会建构的主体性结构为前提。于是，资本主义的特殊性似乎在于这一事实，即主体维度的属性表现为客体维度的属性。由此，希法亭将马克思的异化理论理解为“主体与客体之间的相互交换”。②这一立场将马克思的商品拜物教观念内在地理解为一种假象，其中，主体的属性表现为他们所创造的客体的属性。这直接关联着希法亭的以下这一观念：商品形式仅仅是“劳动”的一个神秘化形式。当资本主义劳动被超历史地分析为“劳动”时，对它的特殊性的理解就只能是外在的，只能依据分配方式来理解；同时，异化则被理解为一种颠倒，一种对现存之物的神秘化。在这一框架中，克服异化被理解为一个去神秘化和重新占有的过程，是在社会本体论意义上被遮蔽在其神秘化表面形式背后的东西的重新出现。换句话说，克服异化必然带来历史主体的自我实现。\n\n258\n\n时间、劳动与社会统治：马克思的批判理论再阐释\n\n① Hilferding, \"Böhm-Bawerk's Criticism of Marx,\" in Paul M. Sweezy, ed., \"Karl Marx and the Close of His System\" by Eugen Böhm-Bawerk and \"Böhm-Bawerk's Criticism of Marx\" by Rudolf Hilferding (New York, 1949), p. 195.\n\n② Colletti, \"Bernstein and the Marxism of the Second International,\" in From Rousseau to Lenin, trans. John Merrington and Judith White (London, 1972), p. 78.","previous_page":257,"next_page":259}