{"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":228,"pdf_page":242,"physical_index":242,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"9f9b5e349e95cce4011e5b9ede3bbe478da5fb206c0805ede4dbad9da025e354"},"chapter":"第二章已经在此","content":"以这个方式来解读海德格尔就可以认识到：他的政治“过失”—或者更广泛地说，他的思想中的形而上学薄弱环节———的根本，不仅在于对过失问题本身的遗忘性理解尽管他一再强调“过失存在”或“负债存在”，而且在于他对技术的认识仍然停留在传统的形而上学立场之上。关于这个问题，大多数有关海德格尔的研究都有深刻的误解，我们在此就要试图澄清因这些误解带来的混乱。比如，在雅克·罗兰(JacquesRolland)看来，海德格尔的关键问题就是“摆脱技术控制”。再如马莱纳·扎拉德尔(Marlène Zarader)⑦从现代技术和计算的问题的角度来解释本成的意思，在这个解释中，他混淆了(技术和计算)两个不同的问题，并这样写道：“海德格尔把人类的本质描写成[……]一块需要获取的故土。只有当终日为这一征获犯愁的人类最终达到、或至少接近这块既属于自己又从未居住过的故土之后，《存在与时间》中所称的人类的‘沉沦’才会被超越。”\n\n由此看来，沉沦似乎是“可以超越的”。得出这样一种结论的人似乎根本就没有读过海德格尔，因为他在《存在与时间》第三十八节中就如此告诫我们：\n\n“如果赋予沉沦之本体生存论结构以一种消极的、贬义的、存在者的特征，并以为它可以在人类文化的一个高级阶段被消除，那就是没有\n\n技术与时间\n\n⑤主要参阅第6、35、36、38、44等节。\n\n⑥罗兰：《技术和民主的发明》，原载《海德格尔：开放的问题》，第170页。\n\n⑦扎拉德尔：《海德格尔和关于起源的话语》，第114页，尤其第124页。\n\n228","previous_page":227,"next_page":229}