{"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":145,"pdf_page":159,"physical_index":159,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"ecfa5abe90b541729eba9b15c6da41cd2dbc5421f4c24886facced0696b375aa"},"chapter":"第二章技术学和人类学","content":"卢梭关于起源问题的描述从反面向我们揭示：一切人们习以为常地认为是人类之本的东西都直接地、不可避免地和非人本的因素相关联，即“补缺”、代具的使用和人的外在化，在这种非人本的条件下，没有任何东西是直接在手下的，一切都被间接化、器具化、技术化了，也就是说失去了原始的平衡。这个非人本的过程，导致如今的非人或超人的境地，它把人和一直被当作人之为人的因素剥离(语言、劳动、社会、理性、爱情、欲望及其结果，甚至包括某种死亡意识和时间关系：这最后一点尤其值得我们在下面作专门的讨论)。在这个过程中，人的潜在力量的实在化或“现实化”似乎也就是人的非实在化，人消失在一种不再属于自己的变化运动中。从这个角度看，卢梭并没有错，相反，他几乎是正确的，他的描述向我们展示了这样一个困难：如果试图在同一个范畴中同时思考技术(的“起源”)和人(的“起源”)、技术学和人类学，就必须首先聚合两类不同的观点。如果说时间真的以技术为根本性的背景(也即无起源的背景)，那么这里提出的任务就是把存在和时间的关系问题作为技术学(技术的逻格斯)的问题来思考。\n\n第一部分人的发明\n\n145","previous_page":144,"next_page":146}