{"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":156,"pdf_page":160,"physical_index":160,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"100e3378b83be8b0fa7f97e35b12b3cfba1d8568383ed144ce6c39dddbda9f59"},"chapter":"第四章《资本论》:思考历史的条件","content":"对工人而言，劳动工具现在成为一种永久运动的工业形式。66随着这种主体和客体的倒置，生产资料本身的自动化，物质生产和“生活”之间的关系发生了根本性的重组。资本主义的劳动过程仍然可以—一因为它必须—一被理解为生产人类生活的资料，但只有在这个过程，以及与之相关的人类需要，服务于价值增值过程的需要的情况下。换句话说，如果劳动过程和增殖过程的辩证法构成了人的需要的多方面扩展和多样化，这是因为人的需要对于这个辩证法来说是不重要的:以机器为前提的大量生产破坏了产品同生产者的直接需要，从而也破坏了产品同直接使用价值的一切联系;它已经在产品的生产形式和产品的生产关系中得到了证明:产品只是作为价值的传递者而生产，它的使用价值只是作为实现这一目的的条件而生产。因此，从资本的生产过程的观点来看，人的生命是多余的。人的生命与资本的生命是一种外在的、纯粹否定的关系，因为工人在劳动过程的停顿期间消耗他的给以，而机器在它还在运转的时候消耗它所必需的给以。68.资本的生命，“社会的生命过程”，是资本自身产生的需要，它总是处于运动之中。\n\n在《直接生产过程的结果》一书中，有一段引人注目的文字，从时间的角度描述了自动化与生产过程之间的关系。马克思在评论已经包含在生产资料中的劳动和添加到生产过程中的劳动之间的区别时写道:\n\n两种劳动的区别只在于：一种劳动已经在使用价值中客体化了，而另一种劳动正处于被客体化的过程中。一种是过去的，另一种是现在的;一个死了，一个还活着；一个在过去物化，另一个在现在物化自己。在过去劳动取代活劳动的程度上，它本身成为一个过程，使自己增值;它变成了一种流动，创造了一种流动。这种对附加活劳动的吸收是它的自我增值过程，是它真正转化为资本，转化为价值自身产生的过程，是它从价值量恒定转化为过程状态下的可变价值的过程69\n\n66 Ibid. 526.\n\n67 Marx, Grundrisse, 694.\n\n68 Marx, Capital 1, 984.\n\n69 Ibid. 994. If a fluens is a flowing' , then a fluxion is, after Isaac Newton, this flowing as a continuous function. This passage must be read in conjunction with the following passage from the Grundrisse:The communal substance of all commodities, i.e. their substance not as material stuff, as physical character, but their communal substance as commodities and hence exchange-values, is this, that they are objectified labour. The only thing distinct from objectified labour is non-objectified labour, labour which is still objectifying itself, labour as subjectivity. Or, objectified labour, i.e. labour which is present in space, can also be opposed, as past labour, to labour which is present in time. If it is to be\n\n156","previous_page":155,"next_page":157}