{"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":84,"pdf_page":88,"physical_index":88,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"94e107dc3d140f57a8156fff7f09a452b5db841aaeea24d38721ebeee589d552"},"chapter":"第二章总体性、时间化与历史:海德格尔与萨特","content":"实践一直是社会的，因为他存在于多个物质性领域中，每个领域都是由其他个体——必然地——创造的。因此，《批判》可以被解读为马克思从未提供过的社会个人概念的建构。这个个体只有在萨特所谓的“系列”中才能被理解:这是社会的最基本形式，在这种形式中，个体通过分离而团结起来。这种连续的统一来自于“形式的、普遍的差异性结构”178，他者(即异化)的关系，萨特将其描述为“实践惰性的对象本身，因为它在多样性的环境中以自己的特殊紧急情况生产自己。”179因此，作为这种统一基础的实践是“连续实践”：“……实践的实践惰性结构，就其社会性而言”180，被动活动的存在基础，以及其他社会形式—一即群体和集体—一派生出来的实践。群体与集体之间的关系是萨特社会本体论的核心：这种关系远不是在两个离散的社会实体之间构成的，而是最好地把握为社会内在性的一个统一领域，在这个领域中，实践性的物质性既受到抵制，又被屈服。请看下面这段话:\n\n群体是由它的承诺和不断的整合运动来定义的，这种整合运动试图通过消除所有形式的惯性，将群体变成纯粹的实践;集体是由它的存在来定义的，也就是说，就一切实践都是由它作为纯粹存在的存在来构成的而言;在实践-惰性领域中，它是一个物质的、无机的对象，因为它在大他者的标志下，作为存在之内的实在的统一，作为被动的综合，在它里面产生了活动的个体的离散的多样性。在某种程度上，被建构的对象被设定为本质，它的惯性渗透到每一个个体的实践中，作为被动统一的基本规定，也就是说，通过作为他者的每个人的预先建立的和给定的相互渗透。 181\n\n从中得出的主要观点是，群体和集体不断地相互否定，因为它们是由彼此辩证地构成的—一总体化的。群体对连续实践的反对是建立在“产生和维持它的”集体的基础上的\n\n178 Ibid. 264.\n\n179 Ibid. 266.\n\n180 Ibid.\n\n181 Ibid. 255. the collective is not simply the form of being of certain social realities, butit is also the being of sociality itself at the level of the practico-inert field…a collective is in itself a sort of scale model of the practico-social field and of any passive activity carried out in it.' Ibid. 304. Flynn' s work is exemplary in its account of how truly expansive a category Šartre understands the practico-inert to be. It takes in the social field of collective objects like the newspaper or the Gothic cathedral, ideas and systems like racism and colonialism, andinstitutions like the army or thę state bureaucracy’ , in addition to passive unities like language, ideology, classes, and other forms of objective spirit' (viz. culture). See Flynn, Sartre, Foucault, and Historical Reason, Vol. I, 121-23, and Flynn, Sartre and Marxist Existentialism, 99-101. This (below) has diverse ramifications for the meaning of collective action’ and thecollective subject’.\n\n84\n\n182 Sartre, CDR 1, 254.","previous_page":83,"next_page":85}