{"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":85,"pdf_page":89,"physical_index":89,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"366429c611f32725bbbde492251a58bc4cc94324be95ea4be49c8f6eec5fc3c0"},"chapter":"第二章总体性、时间化与历史:海德格尔与萨特","content":"集体永远无法回避这样一个事实，即它所产生的群体的僵化不可避免地导致以新的内在纽带(即融合的群体，承诺的群体等)为标志的新聚会。群体不断地分解为个体的连续性，但正是这种连续性削弱了戈德曼的主张183，即萨特不能成为马克思主义者，因为他没有集体主体的概念。实践惰性的行为，这意味着集体(和群体)主体在《批判》中无处不在。\n\n作为《批判》的社会唯物主义基础的实践惰性的中介，如果不与萨特独特的需要概念联系起来，就什么也不是。总而言之，需要在实践中推动行动和物质的辩证法;哲学上，正是通过它，物质性才成为物质的本体论基础。在《批判》的早期，萨特概述了他对需求的理解的大致轮廓：\n\n一切都要通过需要(le bessoin)来解释;需要是物质存在物即人与其所属的物质整体之间的第一个总合关系。这种关系是单一性的、内在的。诚然，正是通过需要，否定的第一个否定和第一个总化才出现在质料中。需要是否定的否定，因为它表现为有机体内部的欠缺。而需要是一种积极性，因为有机的总体倾向于通过它来保持它自己的积极性……;这种否定的否定是通过有机向无机物的超越来实现的:只要有机体试图用它来维持自己，需要就是与周围物质性的单一内在性的联系……;一旦需要出现，周围的物质就被赋予了一种被动的统一性，因为一种发展中的总体化在它里面反映为一个总体:物质被一个在它里面寻求它的存在的有机存在揭示为被动的总体——这就是最初形式的自然184\n\n继马克思和恩格斯之后，萨特的需要概念是从人类生命的生理和生物再生产出发的。生命体对《批判》来说绝对是至关重要的:它是总体化的原始条件，是实践和物质一一土地和产品一一在时间和空间中的第一次共存。因此，身体是一个有机的整体，它通过惰性身体的媒介作用于惰性身体，它是惰性身体，它自己创造了惰性身体。185然而，与马克思形成鲜明对比的是，对萨特来说，人类与自然之间新陈代谢的基础不是剩余，而是稀缺。稀缺性，而不是过剩，推动着历史，因此，用马克思的话说，由于稀缺性的存在，新的需求被创造出来，生产力得以扩张。\n\n183 See Lucien Goldmann, Marxisme et sciences humaines (Paris: Gallimard, 1970), 330-31, as well as Flynn s response to Goldmann in Sartre and Marxist Existentialism, 173-77.\n\n184 Sartre, CDR 1, 80-1. This conception of need safeguards dialectical reason from being killed twice over to make sure it is dead -the first time by claiming to have discovered it in Nature, and the second time by suppressing it within society.’ Ibid. 712.\n\n185 Ibid. 82. the matter outside it subjects the living body to an inorganic statute precisely to the extent that it is itself transformed into a totality.' Ibid. 81.\n\n85","previous_page":84,"next_page":86}