{"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":86,"pdf_page":90,"physical_index":90,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"df6102e058f68649e09d2dffdc5cfbab3c7e69a0778dc56eda20005d2a2a9df1"},"chapter":"第二章总体性、时间化与历史:海德格尔与萨特","content":"如果说需要是否定的否定，那么稀缺性就是被否定的否定：“人在人中被物质否定”。186换句话说，在萨特的概念词汇中，物质和稀缺性是不可分离的两个术语:稀缺性是物质，物质是稀缺性，但只有在两者都作为人类事实而不是作为残酷自然的恶性存在的情况下才存在。187匮乏是一种超越历史的条件，在这种条件下，否定的否定变成了肯定一—一种积极的东西—一但它也规定了这种肯定(即需要)是一种明确的关系:为了存在，人类必须将自己外化在物质中，但物质不需要，或者更确切地说，它不能回报同样的行为。物质不能将自身外化(至少，也就是说，在人类历史的层面上):它只能通过实践来外化和再内化(这就是被动活动的意义)。这就是为什么稀缺性产生了一个“张力场的永久框架”188的原因，不仅在面临不断消除威胁的个人内部，而且在个人之间也是如此。因此，社会关系被构建为“内化稀缺”的关系，简而言之，是暴力和与他者的关系。189如果稀缺和物质在《批判》中在概念上是不可分离的，那么暴力和需要也是如此。它们阐明了作为一场持续和开放的运动的两个不同但相互依存的总体化维度。\n\n萨特经常因为这种需要的概念而受到批评，主要是因为行动和物质、实践和实践惰性、个人、集体、群体等之间的关系的整个环境是这个概念内在的，它源于对异化和客观化的超历史认同，这种认同，基奥迪认为，异化是由另类来中介的：“异化是与另类相联系的，在某种程度上，另类等同于客观化。190正如基奥迪所读的那样，《批判》系统地将异化、客观化和另类混为一谈。它在《现象学》中采用了黑格尔式的对象化和异化的巧合，但却有效地拒绝了后者可能的消失，正是因为前者与一种不可消除的一一存在的一一异象联系在一起。有效地拒绝，因为基奥迪否认萨特的主张，即群体融合可能承担“双重具体任务”，“将人从使他成为他的产品的产品的替代法规中移除，以便通过适当的实践将他转化为群体的产品，”也就是说——只要这个群体是自由的——把他变成他自己的产品。191对基奥迪来说，替代性法事实上规定了“去异化……只有通过压制才能成为可能。\n\n186 Ibid. 149. Thus labour, has to be defined as praxis aimed at satisfying need in the context of scarcity by a particular negation of it.' Ibid. 136-37.\n\n187 Ibid. 140, ft. 21.\n\n188 Ibid. 125.\n\n189 Ibid. 815. Violence is the constant non-humanity of human conduct as interiorised scarcity; it is, in short, what makes people see each other as the Other and as the principle of Evil.' Ibid. 149.\n\n190 Chiodi, Sartre and Marxism, 88.\n\n191 Sartre, CDR 1, 672-73.\n\n86","previous_page":85,"next_page":87}