{"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":143,"pdf_page":147,"physical_index":147,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"f0661c3a5bd0fa9667bea24972f2d387538deaf0863c0eaac1e3c2637fc5d201"},"chapter":"第四章《资本论》:思考历史的条件","content":"4.1.1 包容\n\n马克思用来描述劳动过程和价值增值过程之间关系的概念是包容，这篇论文认为，没有这个概念，历史就不能被思考。简而言之，包容是构成马克思对资本生产过程理解的概念。因此，我们必须简要地考虑其哲学发展直至马克思。\"包容\"一词的现代用法是与康德有关的，他是第一个提出这样一种概念的人，即包容是指普遍性与特殊性相互联系的过程，或者更确切地说，是指特殊性被置于普遍性之下。并因此在某种程度上得到了转化。在康德的《纯粹理性批判》中，包容是判断能力的基本过程。在康德看来，它抓住了知性的杂多和范畴之间、感性和逻辑之间的关系：“在概念的运用中，有一种判断能力的作用，从而把一个对象包含在判断的范畴之内。”29回到第一章，包容是康德对知性的纯粹概念的图式分析的一个中心特征。30《纯粹理性批判》直接给包容赋予了一种时间化逻辑：“范畴对现象的应用”的问题31必须通过时间的无数图解来解决。包容引入了“第三件事”—一多重时间规定，在整个范围或“时间场”中达到高潮[Zeitinbegriff]——这确保了范畴和现象之间关系的可能性。(这里有趣的不是范畴的模式化为抽象劳动和具体劳动之间的关系提供了一个多维的时间框架，而是马克思在这个意义上复制了康德的立场，即时间是允许两种商品的“第三种东西”，因此，我们可以说，抽象劳动和具体劳动首先是有关系的)。包容在黑格尔中并不像在康德中那样广泛，但前者在批评后者对这一概念的使用时是一致的。对黑格尔来说，康德的包容理论的本质问题在于，它没有指出，普遍性之所以为普遍性，是因为它有一个规定的意旨。换言之，康德主义包容，在黑格尔看来，是一种片面的或坏的抽象，因为它剥去了特殊性的规定性，从而使普遍性不能表现为个体性或具体的普遍性。康德主义的包容并没有告诉我们什么是本质\n\n29 Kant, CPR, A248/B304, 359.\n\n30 The opening line of the schematism of the categories reads: In all subsumptions of an object under a concept the representations of the former must be homogeneous with the latter, i.e., the concept must contain that which is represented in the object that is to be subşumed under it, for that is just is what is meant by the expression “an object is contained under a concept\" .’ Ibid. A137/B176, 271.\n\n31Ibid. A138/B177, 272.\n\n143","previous_page":142,"next_page":144}