{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"b708aa90-cb9d-4126-93b7-4c56ecb08efe","title":"象征的贫困 2：感性的灾难","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787305250415","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"b708aa90-cb9d-4126-93b7-4c56ecb08efe","id":"b708aa90-cb9d-4126-93b7-4c56ecb08efe","uuid":"b708aa90-cb9d-4126-93b7-4c56ecb08efe","title":"象征的贫困 2：感性的灾难","normalized_title":"象征的贫困2感性的灾难","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787305250415","isbns":["9787305250415"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":288,"navigation_url":"https://workshop.closeclaw.top/ai/book/b708aa90-cb9d-4126-93b7-4c56ecb08efe","title_url":"https://workshop.closeclaw.top/ai/title/%E8%B1%A1%E5%BE%81%E7%9A%84%E8%B4%AB%E5%9B%B0%202%EF%BC%9A%E6%84%9F%E6%80%A7%E7%9A%84%E7%81%BE%E9%9A%BE","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/b708aa90-cb9d-4126-93b7-4c56ecb08efe/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/b708aa90-cb9d-4126-93b7-4c56ecb08efe/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/b708aa90-cb9d-4126-93b7-4c56ecb08efe","page_url":"https://workshop.closeclaw.top/api/ai/books/b708aa90-cb9d-4126-93b7-4c56ecb08efe/page","search_url":"https://workshop.closeclaw.top/api/ai/books/b708aa90-cb9d-4126-93b7-4c56ecb08efe/search"},"page":{"printed_page":59,"pdf_page":74,"physical_index":74,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"46bf37240e10922c239300c9c2a121a8aada5335e47acb5a186c1e4e2c473e77"},"chapter":"第一章 为感觉而参与","content":"正是这个技术-逻辑（techno-logique）分享，以及它所开启的群体化，它所形成的能意循环，还有其中进行着的个体化，全都被打碎，因为这时的机器让生产者和消费者对立起来，同时剥夺了他们的能力。写作是一门技术，但是写作只能以耦合方式得以物化，必须与承载它、内化它的身体耦合，写作也借此构成一个社会主体，也就是说一个惊呼的循环：这既不是一台机器也不是一台仪器，恰恰是因为读者与作者应该参与—在体力上、眼力上、脑力上参与，或者用于记录，或者用于识别，两种行动都源自同样的能力。\n\n这种参与同柏拉图想让人们理解的意思恰恰相反，他将真理理解为单义性和准确性（orthotès)，理解为这一意义上的普适性，而不是意义的多义独特性，即因读者的多样性而赋予陈述多样的意义。这种参与就是一种阐释(hermeneia)，是逻各斯的一种活动，逻各斯并不局限于一种意义，它打开了阐释的无限可能性（阐释被阐释物的共在面具：文本）。成为文本的陈述显得可以无限阐释。文本经过识别，成为文字，常常会引发更多的独特阐释：文本的识别开启了它的延异。这便是我曾经在《技术与时间2》中所说的文本的延异性识别（identification différante)。\n\n① 参见斯蒂格勒《技术与时间2》。\n\n第一章 为感觉而参与\n\n059","previous_page":58,"next_page":60}