{"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":247,"pdf_page":261,"physical_index":261,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d27f1516633819420e7576a15311bad44530e74e4a805cf67131507b5985325b"},"chapter":"第二章已经在此","content":"计算意味着取消相关差异—延迟。所谓“实时”是指:通过计算的超前而寻求共时性。但是，在此是否应当以时钟为批判分析的对象?如果我们认为文字是时钟的一种形式(一种客观记忆的形式，而且一旦展开了关于现在、过去和将来的超前问题，就不可避免地要提出记忆的问题)，并且，如果我们还同时认为：文字是相关差异在其历史的“本来状态”(并作为“存在的历史”的发端状态）中的（纯粹技术逻辑的)开放文字因而也就成为历史开放本身的条件，那么，只有从对技术作不同于形而上学传统的理解出发，有关本真和沉沦的问题才有实际的意义。显然，海德格尔从未完全摆脱这种关于技术的形而上学的理解。他之后的许多可能自以为走到他前面的人，其实也没有超出形而上学的范畴。\n\n9. 个体化\n\n一九八七年，人们在巴黎蓬皮杜文化中心广场竖立了一座对公元二〇年倒计时的电子钟，它被命名为Génitron。我们可以把它视为世纪的里程碑—即消亡的、手下无物的、末日的里程碑。它被用以计算我们不确定的死亡。我们以逃避来指示时间，或者说，以指示来逃避时间。这种计算没有——或几乎没有——用处，它唯一的功能就是以十法朗的代价给游人一张纪念卡，卡上标明离世纪末还有多少秒钟。\n\n第二部分 爱比米修斯的过失\n\n247","previous_page":246,"next_page":248}