{"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":25,"pdf_page":29,"physical_index":29,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"55de3c454793281ef8242ee6cc238d8bcbe1698bcd83aa4914ebaf1c310b6330"},"chapter":"第一章唯物主义历史观:一种时间解读","content":"“To”是自然界的一种特殊的时间性:一种以连续的瞬间为标志的宇宙时间，与所有生物体的生理生与死无关。40动物不是一个社会的、经济的、也不是一个历史的存在：“动物不与任何事物发生关系’，它根本不发生任何关系。对动物来说，它与他人的关系并不作为一种关系而存在。在某些方面，在《德意志意识形态》中，人类与动物的区别是有先例的。1844年的《手稿》宣称，动物“片面地生产……只生产自己”，而人“普遍地生产……再生产整个自然”。42在这里，和在其他地方一样，劳动使人区别于动物。众所周知，在《德意志意识形态》之前，马克思的哲学人类学植根于对劳动的深刻的浪漫主义的、积极的描述。劳动是人的生命活动，是人的自我创造和自我实现的行为，是人的自为行为，是构成人的存在的实践，通过这种实践，人的本质、人的意义才得以理解。在1844年的《手稿》中，劳动的对象一—无论是物质的还是精神的一一都是作为活人的人的物化，是马克思以不同的方式描述为“真实的”、“内在的”或“人的”属性的人类活动的物化。43劳动对象是普遍的，因为它可以被任何社会个人制造和使用。同样，属活动的普遍性也在每一种活动本身内部实现:每一个由人类劳动生产出来的物品都成为它所属的某一特定种类的代表。44也就是说，人作为一种属存在物(Gattungswesen)——作为一种普遍的、有意识的自由存在物一一的存在，赋予了它所创造的那些对象(自身和其他事物)属存在物的地位。对马克思来说，劳动的概念是人与动物的区别。\n\n与此同时，1844年的著作并没有将劳动历史化的观点，即生活资料的生产是“个人的一种确定的活动形式，一种表达他们生活的确定形式，他们的一种确定的生活方式”作为主题。《德意志意识形态》如何将生活手段的创造确立为一种历史动力?马克思的“生命”概念如何成为一个明显的历史概念?经济生活资料的生产是如何构成马克思历史哲学的基本内容的？\n\n40 Osborne, How to Read Marx, 40.\n\n41 Marx and Engels, GI, 51. Emphasis added.\n\n42 Marx, EPM, 113.\n\n43 As Chitty reminds us, Marx’s concept of true’, inner' or human' property and its differentiation from outer' or private' property, derives from Hegel' s conception of property as the objectification of free will in The Philosophy of Right (§ 41) and its opposition to possession’(§ 45). Possession is particular, whilst property is rational, and thereby universal (§ 49). See Chitty, The Early Marx on Needs', 30, ft. 19. This dovetails with the difference between interchange' [Austausch] as opposed to exchange’ [Tausch].\n\n44 Ibid. 24.\n\n45 Marx and Engels, GI, 42. Emphasis added. A bit later:definite individuals who are productively active in a definite way enter intodefinite social and political relations.’ Ibid. 46. Emphasis added.\n\n25","previous_page":24,"next_page":26}