{"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":83,"pdf_page":96,"physical_index":96,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"4129d737d78491fade6032c4c3b8e80a9bac5e2d090dc7107bda7ae1495a48e5"},"chapter":"时间、劳动与社会统治","content":"黑格尔试图克服古典理论的主客体二分法，在他的理论中，所有的现实，不论是自然的还是社会的，是主体的还是客体的，都由实践所建构—更准确地说，是由客体化的精神（Geist)的实践，由世界历史的主体所建构。借由一个客观化或自我客体化的进程，精神建构了客观现实，与此同时也反过来建构了自身。因为客体性与主体性都是精神在其辩证展开中所建构的，因此，它们具有相同的实质，而非彼此差异：它们是属于一个同质性的普遍整体——一种整体性——的不同片段。\n\n对黑格尔来说，精神既是主体的亦是客体的—是主一客体的同一，“实体”同时就是“主体”：“活的实体，只当它是建立自身的运动时，或者说，只当它是自身转化与其自己之间的中介时，它才真正是个现实的存在，换个说法也一样，它这个存在才真正是主体。”②\n\n这一自我运动的实体/主体(精神)在其辩证展开中建构客体性与主体性的过程，是一个历史过程，它建立在整体性的内在矛盾之中。就黑格尔而言，这一自我客体化的历史过程是一个自我异化的过程，最终将导致精神重新占有其展开过程中所异化了的对象。也就是说，历史发展具有一个重点：精神作为一个整体性的以及整体化了的主体而实现自身。\n\n第二章 传统马克思主义的预设前提\n\n83\n\n① 关于西方马克思主义中这一问题的一个很好的讨论，见 Martin Jay, Marxism and Totality (Berkeleyand Los Angeles, 1984)。\n\n② G. W. F. Hegel, Preface to the Phenomenology, in Walter Kaufmann, ed., Hegel: Texts and Commentary (Garden City, N.Y., 1966), p. 28（斜体由引者所为)。","previous_page":82,"next_page":84}