{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"9b88d2f2-8eab-4576-8a52-82d9265ef4da","title":"技术与时间：1.爱比米修斯的过失","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544726863","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"9b88d2f2-8eab-4576-8a52-82d9265ef4da","id":"9b88d2f2-8eab-4576-8a52-82d9265ef4da","uuid":"9b88d2f2-8eab-4576-8a52-82d9265ef4da","title":"技术与时间：1.爱比米修斯的过失","normalized_title":"技术与时间1爱比米修斯的过失","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544726863","isbns":["9787544726863"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":329,"navigation_url":"https://workshop.closeclaw.top/ai/book/9b88d2f2-8eab-4576-8a52-82d9265ef4da","title_url":"https://workshop.closeclaw.top/ai/title/%E6%8A%80%E6%9C%AF%E4%B8%8E%E6%97%B6%E9%97%B4%EF%BC%9A1.%E7%88%B1%E6%AF%94%E7%B1%B3%E4%BF%AE%E6%96%AF%E7%9A%84%E8%BF%87%E5%A4%B1","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/9b88d2f2-8eab-4576-8a52-82d9265ef4da/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/9b88d2f2-8eab-4576-8a52-82d9265ef4da/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/9b88d2f2-8eab-4576-8a52-82d9265ef4da","page_url":"https://workshop.closeclaw.top/api/ai/books/9b88d2f2-8eab-4576-8a52-82d9265ef4da/page","search_url":"https://workshop.closeclaw.top/api/ai/books/9b88d2f2-8eab-4576-8a52-82d9265ef4da/search"},"page":{"printed_page":107,"pdf_page":121,"physical_index":121,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"5eb3519c5a2114cd97e2efd6b794c2ec3006b534c919f907d4e37cf408d9b2f6"},"chapter":"第二章技术学和人类学","content":"这种论述的雏形和初始阶段(灵魂来源说)出自苏格拉底向美诺讲述的佩尔赛福涅神话，它的完成(灵魂的沉沦)就柏拉图的观点而言—见于《斐德罗斯篇》。《美诺篇》是关于起源问题的最早的哲学陈述，而且它第一次肯定了先验知识的绝对必要性。什么是善？苏格拉底告诉美诺，这个问题是无法用事例来回答的。我们不可能把善的定义建立在经验之上。经验只为我们提供了不同的事例，但是任何事例都不可能包含所有事例同一的规则；只有在道出善的本质，即在真正回答了什么是善这个问题之后，我们才可能陈述多样性的事例的同一性，揭示使所有事例从道理上而不是从事实上成为善之事例的理性，从而把握多样性中的普遍性。然而这种普遍性和本质性并不就其本来面目呈现于经验的多样性之中，它不现成地体现在经验之中，因为经验总是多种多样的。这并不排除事例可以帮助我们找到本质。但是启发性的原则不在事例之中。实际上，苏格拉底不过是借助这个问题来提出“什么是存在”的问题。什么是关于存在的认识？什么是真的论述?对这些问题的回答致使柏拉图讲述了开形而上学之先河的佩尔赛福涅神话。\n\n第一部分 人的发明\n\n①佩尔赛福涅(Perséphone)是古希腊神话中谷物神得墨忒耳(Déméter)的女儿,冥王哈得斯(Hadés)的妻子。传说佩尔赛福涅在采花时，脚下的土地突然开裂，哈得斯把她强抢回地狱成亲。得墨忒耳失去女儿后悲痛万分，致使大地谷物枯死。最后宙斯出面，决定佩尔赛福涅每年有一半的时间走出地狱和母亲一起生活，另一半时间则要在地底陪伴哈得斯。柏拉图用佩尔赛福涅的神话形象来阐述灵魂和肉体的关系，以及灵魂对“前生”的记忆。——译注\n\n107","previous_page":106,"next_page":108}