{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"b1ad407a-d523-4f8b-bd50-238767f146d6","title":"Marx and the Concept of Historical Time","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"requested_by":"printed_page","book":{"source_type":"original_book","book_id":"b1ad407a-d523-4f8b-bd50-238767f146d6","id":"b1ad407a-d523-4f8b-bd50-238767f146d6","uuid":"b1ad407a-d523-4f8b-bd50-238767f146d6","title":"Marx and the Concept of Historical Time","normalized_title":"marxandtheconceptofhistoricaltime","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"isbns":[],"parsed":true,"ai_readable":true,"document_type":"book","page_count":200,"navigation_url":"https://workshop.closeclaw.top/ai/book/b1ad407a-d523-4f8b-bd50-238767f146d6","title_url":"https://workshop.closeclaw.top/ai/title/Marx%20and%20the%20Concept%20of%20Historical%20Time","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/b1ad407a-d523-4f8b-bd50-238767f146d6/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/b1ad407a-d523-4f8b-bd50-238767f146d6/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/b1ad407a-d523-4f8b-bd50-238767f146d6","page_url":"https://workshop.closeclaw.top/api/ai/books/b1ad407a-d523-4f8b-bd50-238767f146d6/page","search_url":"https://workshop.closeclaw.top/api/ai/books/b1ad407a-d523-4f8b-bd50-238767f146d6/search"},"page":{"printed_page":11,"pdf_page":15,"physical_index":15,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"4bf2ce712686d508f5140e6d7a60add608a00b1b736fdd17a33581abd8d2e857"},"chapter":"第一章唯物主义历史观:一种时间解读","content":"第一章唯物主义历史观:一种时间解读\n\n现代政治思想把注意力集中在历史上，并没有阐述相应的时间概念。即使是历史唯物主义，到目前为止也忽略了阐述一个与其历史概念相比较的时间概念。1\n\n《德意志意识形态》的哲学潜力远未实现的原因有很多，但最突出的原因可能是马克思和恩格斯没有分析时间、时间性和他们的唯物主义历史观之间的关系。换句话说，他们没有考虑复杂实践和现象的内在时间性，包括生活资料的社会生产、新需求的创造、生产力和生产关系的辩证法以及劳动分工。在马克思看来，“人”从根本上来说是一种经济的和历史的存在，但如何从根本上说它是一种时间的存在呢?对马克思人类概念的时间解读会对他的唯物主义人类学产生什么影响？《德意志意识形态》向我们介绍了人的自然方面、社会方面和历史方面的复杂关系，但马克思对物质性和时间性的本体论基本关系尚不清楚。这种关系必须被系统地研究，这样我们对“时间的物质性”的理解就会被唯物主义历史观和马克思哲学更广泛地丰富起来。2\n\n《德意志意识形态》对《费尔巴哈提纲》中“新唯物主义”的延伸，将“实践本体论”转化为“生产本体论”，在实践与poiêsis之间建立了一种新的关系。确切地说，这种关系是双重的新关系。它在哲学史上是新的，因为它打破了从柏拉图和亚里士多德开始，一直延续到康德批判哲学的实践与poiêsis分离的传统。然而，对于历史哲学来说，它也是新的，而且具有更大的意义。《德意志意识形态》打破了自由人类自我改造行为与自由人类自我改造行为之间的障碍\n\n' Giorgio Agamben, Time and History: Critique of the Instant and the Continuum' , in his Infancy & History: Essays on the Destructioņ of Experience [1978], trans. Liz Heron (London and New York: Verso, 1993), 91. Agamben continues: the vulgar representation of time as a precise and homogenous continuum has thus diluted the Marxist concept of history: it has become the hidden breach through which ideology has crept into the citadel of historical materialism.' Ibid. Problematically, historical materialism' functions as a self-evident subject in this passage.\n\n2 Étienne Balibar states that .Marx'ş philosophy, whether or not it is in a finished form, sets itself the task of thinking the materiality of time.' Étienne Balibar, The Philosophy of Marx, trans. Chris Turner (London and New York: Verso, 1995), 81.\n\n3Ibid. 35, 40-1.\n\n11","previous_page":10,"next_page":12}