{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"ba5508dd-cbe1-4126-aea9-a8f0fad2633e","title":"交往与社会进化","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"requested_by":"printed_page","book":{"source_type":"original_book","book_id":"ba5508dd-cbe1-4126-aea9-a8f0fad2633e","id":"ba5508dd-cbe1-4126-aea9-a8f0fad2633e","uuid":"ba5508dd-cbe1-4126-aea9-a8f0fad2633e","title":"交往与社会进化","normalized_title":"交往与社会进化","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"isbns":[],"parsed":true,"ai_readable":true,"document_type":"book","page_count":284,"navigation_url":"https://workshop.closeclaw.top/ai/book/ba5508dd-cbe1-4126-aea9-a8f0fad2633e","title_url":"https://workshop.closeclaw.top/ai/title/%E4%BA%A4%E5%BE%80%E4%B8%8E%E7%A4%BE%E4%BC%9A%E8%BF%9B%E5%8C%96","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/ba5508dd-cbe1-4126-aea9-a8f0fad2633e/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/ba5508dd-cbe1-4126-aea9-a8f0fad2633e/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/ba5508dd-cbe1-4126-aea9-a8f0fad2633e","page_url":"https://workshop.closeclaw.top/api/ai/books/ba5508dd-cbe1-4126-aea9-a8f0fad2633e/page","search_url":"https://workshop.closeclaw.top/api/ai/books/ba5508dd-cbe1-4126-aea9-a8f0fad2633e/search"},"page":{"printed_page":115,"pdf_page":144,"physical_index":144,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"beb3ddf69a644dc0754c8291f3b53a7192467c159215f10edcd0c465e1c0a039"},"chapter":"第三章历史唯物主义与规范结构的发展","content":"向通过国家组织起来的社会的过渡要求，把部落同一性作为相对物处理，并构造某种更抽象的同一性。更抽象的同一性不再将个体关系建立在共同血缘的基础上，而且建立在同属于一个地域性组织的基础上。这首先是通过与统治者的同一发生的，这种统治者能够要求与神话性初始力量的紧密连结和特权性地达到这种力量的通路。在神话世界观的框架中，不同部落传统的综合乃是通过一种大规模的、关于神的世界的、诸说混同的扩展而完成的—这是一种已被证明为极不稳固的解决方式。由于这个缘故，以帝国形式发展起来的文明不得不在这样一种方式中促成自己的集体同一性，该方式预先假设了与神话思维的决裂。关于宗教的伟大创始者和伟大哲学家的普遍化世界的译解乃以公众的信服为基础，公众的信服是通过传授传统和只允许抽象的同一性客体加以中介的。由于成员信仰的普遍共同性，公民才能认可他们的统治者和由统治者制订的制度。只要在某种作为世界秩序的遗产和被相信、并绝对加以假设的灵魂拯救的遗产基础上去实施政治统治，这种统治就能为公民所认可。\n\n第三章 历史唯物主义与规范结构的发展\n\n115","previous_page":114,"next_page":116}