{"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":81,"pdf_page":85,"physical_index":85,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"b533afdabc906762cdbe1022bb013ac058f336bcd90a46f39aa714ceefed4ad5"},"chapter":"第二章总体性、时间化与历史:海德格尔与萨特","content":"整体化本身的内部。托马斯·r·弗林(Thomas R.Flynn)在《批判》第二卷中对“包罗式的总体化”的分析中总结如下：“每一个总体化都假定了一个去总体化，而去总体化是持续的否定或再总体化。 161\n\n在《批判》中实践性和实践性之间的关系占据中心舞台之前，“内在化”和“外在化”作为第一个域出现，在这个域中，这种总体化逻辑将成为辩证法意义的同义词。对于萨特来说，总体化通过总体将自身外化，过去的实践在“工作物质”中具身，但这种外化已经总是与他所描述的总体的“再内化”联系在一起。从某种意义上说，这是辩证可解性的“ur-site”:当一个外化的总体通过实践被再内在化时，这种再内在化立刻就是“对内在性的一种内在否定”。162这种双重运动(外在性的内在化和内在性的外在化)可能代表了一个“过时的”框架163，但它为《批判》的两个哲学基石奠定了基础。首先，与马克思的提纲一致，它将实践(但也超越马克思，将实践惰性)定位为主客体关系的本体论基础，这样，“内在性”和“外在性”分别成为主体和客体的特定动态化(但也是固定化)。其次(回到本章开头的问题)，内在化和外在化的运动建立了总体化和否定之间关系的参数。否定本身是一个动态的运动，但从总体化的角度来看，它只能作为总体化的一个特定时刻来理解。也就是说，否定只是在暂时的总体化的基础上产生了“暂时的总体”。164这就是萨特与黑格尔的暖昧关系。在一个层面上，《批判》是对《现象学》的正统解读，因为它保留了否定的否定的首要地位(我们将发现，这是萨特对需要的定义)。另一方面，由于它将辩证法建立在实践(而不是意识)的基础上，因此规定了总体化、去总体化和再总体化(而不是同一性、非同一性和矛盾)构成了辩证法的核心，《批判》以一种远远超出黑格尔的方式将否定物质化。这对时间化的含义\n\n161 Thomas R. Flynn, Sartre, Foucault, and Historical Reason, Volume 1: Toward an Existentialist Theory of History (Chicago: The University of Chicago Press, 1997), 158. As Sartre articulates it:totalisation is the way in which detotality is totalised; or again, in which detotalisation is retotalised.’ Jean-Paul Sartre, Critique of Dialectical Reason, Volume 2 (Unfinished): The Intelligibility of History [1985] (hereafter CDR 2), ed. Arlette Elkaïm-Sartre and trans. Quintin Hoare (London and New York: Verso, 1991), 448. The triad territorialisation-deterritorialisation-reterritorialisation' in the two volumes of Gilles Deleuze and Félix Guattari' s Capitalism and Schizophrenia is a spatialisation of totalisation-detotalisation-retotalisation in the Critique, a spatialisation which in large part leads to the problems that history constitutes for the Anti-Oedipus (1972) and A Thousand Plateaus (1980).\n\n162 Sartre, CDR 1, 57.\n\n163 Chiodi, Sartre and Marxism, 46-7.\n\n164 Sartre, CDR 1, 60. To which we must add: on the basis of a provisional temporalisation'.\n\n81","previous_page":80,"next_page":82}