{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"a3d20d9f-08e6-48dd-8975-661ffa08f781","title":"动物与人二讲【无封面、版权页、目录页】","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"requested_by":"printed_page","book":{"source_type":"original_book","book_id":"a3d20d9f-08e6-48dd-8975-661ffa08f781","id":"a3d20d9f-08e6-48dd-8975-661ffa08f781","uuid":"a3d20d9f-08e6-48dd-8975-661ffa08f781","title":"动物与人二讲【无封面、版权页、目录页】","normalized_title":"动物与人二讲无封面版权页目录页","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"isbns":[],"parsed":true,"ai_readable":true,"document_type":"book","page_count":114,"navigation_url":"https://workshop.closeclaw.top/ai/book/a3d20d9f-08e6-48dd-8975-661ffa08f781","title_url":"https://workshop.closeclaw.top/ai/title/%E5%8A%A8%E7%89%A9%E4%B8%8E%E4%BA%BA%E4%BA%8C%E8%AE%B2%E3%80%90%E6%97%A0%E5%B0%81%E9%9D%A2%E3%80%81%E7%89%88%E6%9D%83%E9%A1%B5%E3%80%81%E7%9B%AE%E5%BD%95%E9%A1%B5%E3%80%91","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/a3d20d9f-08e6-48dd-8975-661ffa08f781/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/a3d20d9f-08e6-48dd-8975-661ffa08f781/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/a3d20d9f-08e6-48dd-8975-661ffa08f781","page_url":"https://workshop.closeclaw.top/api/ai/books/a3d20d9f-08e6-48dd-8975-661ffa08f781/page","search_url":"https://workshop.closeclaw.top/api/ai/books/a3d20d9f-08e6-48dd-8975-661ffa08f781/search"},"page":{"printed_page":96,"pdf_page":95,"physical_index":95,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"aafabe8a18334f302f8cdf6be0ddfe411b739d904d0adfff9894e883e8007d9d"},"chapter":"动物与人二讲","content":"在生命形态相对复杂的动物中，个体则兼具纯粹个体性（脱离群体的另外生命）与持续生命（群体之中的个体）的特点，个体身上的这两种功能分别表现为本能(instinct与习性（tendance）：本能是转导的动力，“跨越时间与空间传递生命活动”2，而习性是日常与持续的生命特征，它因为体现在群体的绝大多数个体中而获得社会性。\n\n然而西蒙东注意到，自亚里士多德以来，人们研究个体的过程表现出两个特点:第一个特点是将本能与习性归结为一，认为本能行为是习性的体现；第二个特点是研究的对象往往是“高级”物种，因为它们是所有生命体的模型。针对这两个特点，西蒙东着手对亚里士多德以来的质形论(hylémorphisme）与活力论（vitalisme）进行批判。他认为质形论中所提出的“隐德莱希”(entéléchie)“不能认识到个体的全部含义，并且把纯粹本能的方面搁置在一边，而正是通过本能，个体才成为正在发生的转导，而不是正在实现的潜在性”1。对于西蒙东来说，活力论之所以混淆本能与习性是因为它实际上以人类中心主义为基础。而西蒙东对弗洛伊德的批判正是基于其精神分析学说强调习性（例如死亡本能[instinctdemort]是与生俱来的²）而忽视本能这一点。“弗洛伊德的学说因为过于以习性为重点而落入了和形而上学一样的缺陷中，从而放弃将个体理解为一个完整的存在，即一个生命持续性与本能奇点的混合’。弗洛伊德继承了亚里士多德的活力论与存在的隐德莱希假设，便因此忽视了纯粹个体。”3\n\n96\n\n动物与人二讲\n\n1 Ibid., p.167.\n\n2 Ibid.","previous_page":null,"next_page":null}