{"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":138,"pdf_page":142,"physical_index":142,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"13dacb03dd541c3bf4e033c6135db3ca79b21ee49211342d4cabc3a80bd04861"},"chapter":"第四章《资本论》:思考历史的条件","content":"生产自己的生活资料。这些资料不能归结为人类的生活资料，即劳动力所有者再生产所必需的商品。资本的生活资料不是这些商品和其他商品，而是商品的“内在实体”——“社会必要劳动时间”——自身生产和流通的过程。更具体地说，这种劳动时间自我膨胀—一自我增值——的过程构成了资本的生活资料。因此，不难理解，资本呈现给我们的是一种与人的生活截然不同的“生活”。然而，尽管在马克思的政治经济学批判中有对生命的一贯呼吁—一有对生命相关术语的一贯使用一一但在这一批判中没有(或至少没有明确的)关于“资本的生命”的理论论述(事实上，“工人的生命”、“活劳动”等等也是如此)。因为这里的“生命”在本体论上只是围绕着与之相连的概念而起作用)。那么，什么是“资本的生命”呢?在何种意义上，这种生活是一种历史性的—一被历史化的——生活?为了回答这些问题，本章认为，我们必须系统地研究资本自我扩张需求的不同维度，从而创造一种表达这些维度的生活。13这归根到底就是如何将资本作为历史的主体来填充。这就是社会生活一—与个人生活相对立一一占据(在资本主义中)的立足点，由此可以理解“历史的总体化”和“历史的时间化”。因此，这就是马克思对海德格尔和萨特计划的独特挑战最终能够得到保障的方式。与海德格尔相反，资本，而不是此在(dasurspr<e:1> ngliche Geschehen),是“最初的发生”，它使“历史科学”成为可能(这本身源于这样一个事实，即个人的“面向死亡的存在”在可称为资本的“面向生命的存在”14中主要是现实的)。与萨特相反，个人的实践不是历史辩证法的总体化和时间化的核心;资本的生命一—“普遍社会劳动”——才是。\n\n本章着重于资本的生产过程，并将这一过程核心的自我膨胀作为唯物主义历史观所依赖的实践基础。15在萨特的语言中，这种自我扩展构成了历史的“初级可理解性”:它赋予历史自主性，以及一一尽管这样说可能有些异端——它的“动机”\n\n13 The production-process of capital (Capital Vol. 1) correlates to what can be called capital’ s deathly life’ , whereas the circulation-process of capital and its metamorphoses (Capital Vol. 2) -treated in the conclusion to this thesis -might be understood as the life-circuit'  or life-process' of capital.\n\n14 To expand on the preyious footnote, the life’ in this formulation must be doubly understood, as both the life of capital which, vampire-like, lives only by sucking living labour, and lives the more, the more labour it sucks’ (Marx, Capital 1, 342), and as the life of capital in which the production-process is just one of the moments within each of capital’ s multiple life-circuits. This formulation does not detract from the fact that, following Osborne, human finitude is the ontological basis of the “value\" of time' . It simply gives this fact its historical purchase. It expresses that, in capitalism, human finitude is only this basis in relation to the historicalising life of self-immortalising and self-multiplying value.' Marx, Ġrundrisse, 639.\n\n15 The circulation-process of capital is examined in the conclusion to this thesis.\n\n138","previous_page":137,"next_page":139}