{"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":42,"pdf_page":46,"physical_index":46,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"edcdb569c4158c5f63ce1d960ffa96c51759bd95200d366675333bff9dca94ce"},"chapter":"第二章总体性、时间化与历史:海德格尔与萨特","content":"以及自18世纪中期以来每一个后启蒙时代的历史观的叙述。在现代历史哲学中，这是这样一种意义，即人是“历史性的”，因为历史是整个人类物种的时代发展。马克思并没有将这种总体化与唯物主义历史观联系起来。《德意志意识形态》中的“世界历史”和“世界历史”人物(主要与异化及其在共产主义中的思测目的有关)，但它们被马克思和恩格斯反复定义3，它们作为总体概念的作用程度尚不清楚。世界市场“第一次”被描绘为世界历史生产的一个整体维度4，但它与生活资料的社会生产的关系并没有确立，它显然是资本主义特有的现象。5与马克思关于费尔巴哈的第十一篇论文6一样，这些概念援引了“世界”的普通概念，这个概念(至少在表面上)更多的是关于空间而不是时间。因此，“人类时间的持续总体化”7是唯物主义历史观的一个哲学问题，因为在这个概念中，总体化和否定之间的关系仍然没有得到发展。这个关系是什么呢?也就是说，总体化如何成为一种时间化本身，与否定的运动不可分离，但又不可约化为否定的运动？\n\n这些都是至关重要的问题，因为不把总体化运动与时间化联系起来的后果是，马克思对历史时间的过度决定，是由后启蒙时代历史观的另一条主要线索所决定的:即人类受制于时间的变化。总体化是思考这种历史概念的条件，因为总体化是思考对象一一时间的总体和历史的总体—一的条件，通过和跨越这些对象，这种变化概念被理解为发生。在科塞列克之后，这是作为“主体的集体单一形式”的历史，自1780年左右以来，在没有相关主体或客体的情况下，它可以被视为存在于自身的历史。马克思认为，社会关系和构成这些关系的个人会随时间而变化，而且，社会关系随时间变化的方式不同于个人随时间变化的方式，而这种方式实际上决定了个人随时间变化的方式。在《德意志意识形态》和其他地方，马克思\n\nThe proletaria, canonly exist world-historically, just as communism, its activity, can only have a world-historical\" existence. World-historical existence of individuals means [the] existence of individuals which is directly linked up with world history.' Marx and Engels, GI, 56.\n\n4 Ibid. 78.\n\n5 The tendency to create the world market is directly given in the concept of capital itself.’ Marx, Grundrisse, 408.\n\n6 The philosophers have only interpreted the world, in various ways; the point is to change it.' Marx, ToF, 423.\n\n7Osborne, 'Marx and the philosophy of time', 16.\n\n8 Koselleck, Future's Past: on the Semantics of Historical Time, 236.\n\n42","previous_page":41,"next_page":43}