{"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":285,"pdf_page":299,"physical_index":299,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"1c55309f9ae5c30f7dc804b76fade1dbcfd6f5234d18e5acf3db4347cc1f94ac"},"chapter":"第三章“什么”的解脱","content":"我们对德文“Schuld”一词的理解，与其为罪责、过失，不如为缺陷。但是，罪责来自缺乏神赋，过失的起因是遗忘引起的盗窃“神火”。诚然，不能把缺陷理解为缺乏手下存在者，“罪责的概念不仅要被抬高到超出计算烦忙的领域，而且还必须解脱同义务和法规的牵连，而一个人违反义务或法规的要求原是要承担罪责(过失)的”。\n\n无论如何，罪责和过失都具有“否定的性质”。\n\n“因此，我们把‘有罪责’的生存论观念从形式上确定为：作为一种由‘不’确定的存在的基本存在，这就是说，作为一种虚无的基本存在。[……]有罪责存在并不首先作为某种负债的结果出现，而是相反，[……]负债只有基于’一种原始性的有罪责存在才成为可能。[……]基本存在是指[……]:从基础上说，从来就不占有自己最切近的存在。”\n\n这就是性能的缺陷和缺陷的共同体(陌生性的平常化)。“不”是一个普罗米修斯和爱比米修斯结构所具有的特性。爱比米修斯原则包含了相关差异性，因为它是指此在或“谁”的本质的未完成和本质的偶然性(薄弱)。\n\n“自身”是此在的“自治”，它“既非实体也非主体”。在世存在不是一种实体-主体。真实的“劳作”—时间，是植根于特殊性、个体化和“自治”之中的间距，它与辩证的综合是不相容的。但是，问题在于，对黑格尔的实体概念的意思存在着另一种解释，其前提就是，决心在它的可能性中，有一部分在已经的形式下，与已经在此托付的“存在者实体”发生了实际的和非实际的关联，已经(对于一个沉入尚未到来之中的“谁”而言)确定了实体的实体性。因此，自治形成于他律之中，这不仅仅在于接受他律，而且在于听从他律的动力本身—并且无需假定这样一种“助产术”的辩证必然性。\n\n第二部分 爱比米修斯的过失\n\n《存在与时间》，第58节。\n\n同上，第61节。\n\n285","previous_page":284,"next_page":286}