{"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":27,"pdf_page":31,"physical_index":31,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"e71cfebc48a0fd654a85a3eb28def98e748cdc3f490daf4b1d2f0e7a1f4728c8"},"chapter":"第一章唯物主义历史观:一种时间解读","content":"这个问题的答案始于1844年《手稿》中超越历史的需要概念(bed手稿)的多方面演变。在这篇文章中，社会人是由社会客体的生产和消费来规定的。对马克思来说，人与这些对象的关系是一种占有:人重新占有了自己生命活动的对象化，从而产生了作为整体的自身回归。这是“……人类现实的表现”。作为人类本质力量的承担者，客体肯定并确实给予人类感官以愉悦。与《提纲》相反，这里引用了一种感性的正统意义(通过黑格尔和费尔巴哈)，它借鉴了康德的《纯粹理性批判》，指出人类是一种不可挽回的接受性、被动和痛苦的存在。在1844年的《手稿》中，作为客观的和感性的存在物，人不仅是痛苦的存在物，而且是有激情的存在物，因为人认为自己的自我表现作为劳动是对自己本质的肯定。这些情感不仅仅是认知的问题，而且，对马克思来说，是决定人类整体存在的本体论上的基本力量。人的活动和产品的相互交换培养了(Bildung)并中介了人的感性：“…不仅是五种感官，而且还有所谓精神的感官——实践的感官(意志、爱等等)——一句话，人的感官——感官的人性一一是通过它的对象，通过人性化的自然而形成的。”48这种感官意义的多方面扩展与马克思对客体、劳动和自然的哲学范围的扩展是密切相关的。这种多方面的扩展，这种客体、劳动、自然和感官之间的概念上的相互依赖，以及因此人类的这种本质财富，背后的力量(克拉夫特)是社会性本身：“社会性质是整个运动的一般性质。 99 49\n\n在1844年的《手稿》中，马克思的需要概念是这个广阔的人的最充分和最发达的表现：“富有的人同时是人的内在需要——对人类生活的总体的表现;在这个人身上，他自己的实现作为内在的必然性，作为需要而存在。〔50〕“需要——人的生命表现的整体”，就是需要——有意识的自由的物化的纯粹的多样性和精细化\n\n47Marx, EPM, 139.\n\n48 Marx, OPM, 542 (EPM, 137). established society produces humans in the entire wealth of their being – produces wealthy humans profoundly endowed with all the senses -as their enduring actuality.’ Ibid. This established society [gewordne Gesellschaft] is for Marx the meaning of communism.\n\n49 Marx, EPM, 137.\n\n50 Ibid. 144. This is a modified transcription of Chity’ s translation of this passage in the 1844 Manuscripts, with human' replacing man' and it/its'replacing he/his': Chitty’ s translation is vastly superior to others because it highlights Marx' s use of Bedürfnis as well as Not. The meaning of the latter revolves between, exigency', necessity' and distress . See Chitty, The Early Marx on Needs,' 26, 30 ft. 6. Marx' s use of Not in relation to Bedürfnis in this passage fills out the relation between human sensuousness and needs in the 1844 Manuscripts.\n\n27","previous_page":26,"next_page":28}