{"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":96,"pdf_page":100,"physical_index":100,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"4a97791ee941a2c8b3bea410aca781c14136602aab4cb2e908716a7fe5fd71ab"},"chapter":"第二章总体性、时间化与历史:海德格尔与萨特","content":"辩证目的论的时间概念。用海德格尔的术语来说，历史的变化和差异如何不可约化为“普通的”(时间顺序的)时间概念?\n\n这就产生了一个更根本的问题。历史化的概念必须记录历史事件的奇点224，但这样做的方式是，历史时间不会被降级为一个被动的媒介，通过这个媒介，这个奇点得以实现(本雅明的“同质的，空的时间”)。然而，避免这种降级的唯一方法是同样地将历史层面的历史化构想为一种集体的单一，这与历史问题是“如何在不压制其特殊性的情况下将单一普遍化”的观点是一致的。22⁵也就是说，历史化的概念必须同等地记录总体化、时间化和物质性之间的关系一一基于需求的依赖关系一—特定于作为一个整体的历史。这让我们回到了这样一个论点，即包围着的总体化使历史作为“没有总体者的总体化”的表述不稳定。包围总体化之所以有用，并不是因为它为历史化的概念提供了一个模型，而是因为，在让历史时间化在本体论上对“真实”负责，也就是说对整个历史时间领域负责时，它对历史在某种意义上不是由一个累加者构成的观点提出了相当大的怀疑。这不是迫使“辩证法再次成为一种神圣的法则，一种形而上学的命运”的“神秘的总计器”226，而是更好地被理解为思考萨特所说的“我们的历史”(即人类历史)的条件。这是本论文其余部分的前提:有一个可识别的总化者，它使历史总化，从而使历史时间化。它在整个历史中并不存在，但这种缺乏超历史有效性的情况丝毫没有改变这样一个事实，即它是(迄今为止)唯一的历史总化立场。\n\n224The existential notion of historialisation’ in Sartre’ s War Diaries (1939-40) and his Notebooks for an Ethics (1947-48) is the philosophical precursor of the singularity of the historical event in his second Critique. This is the sense in which the lives of, to use Sartrean examples, Flaubert and Stalin incarnate their respectiveepochs’\n\n225 Mészáros, The Work of Sartre: Search for Freedom and the Challenge of History, 242. According to Mészá ros, this is both the definitive problem of history and an insurmountable problem’ for Sartre.\n\n226Ibid. 241.\n\n227 Sartre, CDR 1, 36. It is the unconditional absence -not the presence -of a totaliser within historical totalisation which consigns the dialectic to metaphysics.\n\n96","previous_page":95,"next_page":97}