{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"c377f608-9f8d-4e82-acf0-78a48f7daa88","title":"技术与时间：2.迷失方向：人文与社会译丛","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544711999","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"c377f608-9f8d-4e82-acf0-78a48f7daa88","id":"c377f608-9f8d-4e82-acf0-78a48f7daa88","uuid":"c377f608-9f8d-4e82-acf0-78a48f7daa88","title":"技术与时间：2.迷失方向：人文与社会译丛","normalized_title":"技术与时间2迷失方向人文与社会译丛","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544711999","isbns":["9787544711999"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":306,"navigation_url":"https://workshop.closeclaw.top/ai/book/c377f608-9f8d-4e82-acf0-78a48f7daa88","title_url":"https://workshop.closeclaw.top/ai/title/%E6%8A%80%E6%9C%AF%E4%B8%8E%E6%97%B6%E9%97%B4%EF%BC%9A2.%E8%BF%B7%E5%A4%B1%E6%96%B9%E5%90%91%EF%BC%9A%E4%BA%BA%E6%96%87%E4%B8%8E%E7%A4%BE%E4%BC%9A%E8%AF%91%E4%B8%9B","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/c377f608-9f8d-4e82-acf0-78a48f7daa88/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/c377f608-9f8d-4e82-acf0-78a48f7daa88/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/c377f608-9f8d-4e82-acf0-78a48f7daa88","page_url":"https://workshop.closeclaw.top/api/ai/books/c377f608-9f8d-4e82-acf0-78a48f7daa88/page","search_url":"https://workshop.closeclaw.top/api/ai/books/c377f608-9f8d-4e82-acf0-78a48f7daa88/search"},"page":{"printed_page":196,"pdf_page":205,"physical_index":205,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"e6ae0561e6c7f2fcd238cac9cd5a110cdad4b5cb46ef28b2eb81de7fc008fedb"},"chapter":"第三章记忆的工业化","content":"本质上从个体角度定义知识显然会忽视知识是由技术载体构成的，因为这种定义方法无须考虑知识是在个体之间、一代代人之间传播的，也无须考虑对于连接已经在此的“知者”而言，知识从来是已具有外延性的记忆。相反，质疑知识的社会生成就是在定义所有的认识之前质疑受认识调动的记忆之性质。\n\n这种做法更具合法性，因为它符合认识论的要求，比如应在动物、人、机器的划分之前理解认识，这是我们在动物的社会行为模式化部分看到的。\n\n认识的本质是把无机物有机化或把有机物重新有机化（对选择压力的干预),问题在于无机器官——即滞留有限性——的有机化。如此说来，认识科学的根本问题是有限性。若埃勒·普鲁斯特在一篇文章中无邂可击地解释了为什么有限性是问题之所在，也说明了此问题为何没有被认识科学正确地理解(即作为滞留来理解):这意味着通过揭示康德理论与纽厄尔理论之间的相似性来用哲学语言分析人工智能所引发的问题。为了驳斥丹内特的观点，若埃勒·普鲁斯特重申：“经验生成中不可见的所有纯粹的先验概念范畴”都与心理无关。她指出，纽厄尔的信息模式化\n\n以承认“心理”因素与“形式上的”认识成分相对立的合理性为前提。心理因素与认识成分的对立是从福莱尔提出的“判断内容”与“判断行为的合法性”之对立中派生出来的，[……]目的是把康德思想中知识的事实生成与先验生成之对立绝对化①，\n\n技术与时间\n\n①若埃勒·普鲁斯特：“人工智能与哲学”，《争鸣》,第47期,第92—93页。\n\n196","previous_page":195,"next_page":197}