{"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":187,"pdf_page":201,"physical_index":201,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"da9b09823e592cb73e9f5dccbe38df7f697357b4a062fb963e82d3f92e58f0f1"},"chapter":"第三章谁?什么?人的发明","content":"“个体从诞生起就面临着它的种族所固有的传统实体及其各种表现形式，并同自已所属的社会机制展开对话。从生物的角度看，传统之于人类就如同遗传之于昆虫社会一样是不可缺少的：一个种族的生存需要常规，个体和社会的对话促成常规和进步之间的平衡，常规是群体生存不可缺少的财富的象征，进步则是个体为改善生存而实行的革新的象征。”\n\n传统在当今世界是否存在?如果传统对于生存是本质性的，我们将如何生存?我们是否应当构思一种新型的“传统”？\n\n11. 特有语言差异的无差异性\n\n这里提出的问题涉及时间、无程序的变化、不确实因素、无预先确定的归宿的命运、决定等内容。使人区别于其他生命现象的是时间，时间性需要以外在化和代具性为前提：时间的存在仅仅是因为记忆是“人为的”，这个人为的记忆构成自从它被“悬置在种属之外”以来已经在此的过去。必须严格地理解所谓“自从”的含义：继承“人”的称号，这就是继承一切已经存在的过去，继承过去发生的一切，自从“古老得可怕”的过去开始。两种“起源”由此而来，“东非人”和“尼安德特人”两个阶段之间的差别由此而来。根据勒鲁瓦-古兰的理论，第二个阶段标志着社会的产生：\n\n第一部分 人的发明\n\n④《手势和语言》，第2卷，第23页。\n\n同上，第24页。\n\n187","previous_page":186,"next_page":188}