{"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":91,"pdf_page":106,"physical_index":106,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"edcbe7a3710da28144923927daefcb6627355221974c2cd5d5d6a57c64c0fd89"},"chapter":"第二章 装备仪器","content":"这个形而上学的对立，由于它已经过时，并且被事实所解构：生产/消费体系已把僧侣领域和生产者领域融为一体，同时指明一个事实，即存在着象征生产的物质、技术、技术工程和机械条件，象征生产将赋予精神以升华的特征，而存在就共在于这种升华中。\n\n换言之，对参与丧失的批判，对象征的贫困形势的批判，因为象征的贫困源于参与的丧失，并且构成了感性的灾难，这种批判会假设一种精神的物质性思想，还有升华的技术逻辑和持存的条件，也就是说一种共在的投射，把共在当作超越存在的事物。这样一种思想要得以构成，必须经由一种对形式与物质的形而上学对立的超越，针对这种超越，我在不同语境下提出过第三持存和后种系生成(épiphylogénétique)进化的概念。\n\n我的假设是，象征对生产的融合，这是美学控制的组织性现实，它构成了一个跳跃和一个终点，这既是一个极端的变化，也是一场灾难，也就是说是一个历史的终结阶段，这个阶段也是感性分解的阶段：这便是个体化丧失和参与丧失的论点的意义，我为此借用了西蒙东和勒儒瓦-高汉的分析。而在语法化的最新阶段，这是面向倒退的倾向的物化，这个问题在亚里士多德的《论灵魂》中就已经提出。\n\n091\n\n第二章 装备仪器","previous_page":90,"next_page":92}