{"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":80,"pdf_page":89,"physical_index":89,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"f6f38928260b2d498ccc9d985b52c5c1ed18ff203f42560e146fb4a3fe04360f"},"chapter":"第二章迷惑的生成","content":"勒鲁瓦一古兰由此提出了“谁”与“什么”相互关联的历史之原理。我们正是从集合的层次来理解动力原则(分化模式)，我们感兴趣的正是动力。此在的动力是其时间性。勒鲁瓦一古兰的论述告知我们:如果此在是“我”的话,那就无法从此在的层次来理解此在的动力,因而他把“谁”看作“我们”,既包含“什么”也受“我们”的多元性影响。“我们”由个体组成，而个体总是在由其原初薄弱性构成的统一之外，派生于需要辅助的滞留有限性所带来的构成性的特有性。\n\n三层次记忆的理论使我们看到的正是个体、群体和“什么”这三个中心环节。三者如何相互交联?它们如何从神经系统和想象的外延中产生将“谁”从其种族性及其传统辅助中驱除出去的力量?程序怎样造成不确定性、不确实性和不可编程性?要想回答上述问题，必须开拓一种美学。正如技术植根于动物学，这种美学植根于动物繁殖的美学。然而，尽管这种美学始终被技术趋势所贯穿和主导，但它又与技术趋势互不相容,因为并不存在与功能美学无关的(身体的)生理美学或(象征性的)形象美学。在功能美学中，形态生成于载体之中，它遵循主宰人与物之关系的一般性原则。综上所述，群体记忆的生成问题便成了节律生成的问题。从程序的角度上看，节律和记忆交联成与时空之关系构成于其\n\n技术与时间\n\n①《存在与时间》第75节。参见我们在《爱比米修斯的过失》中的评论。\n\n080","previous_page":79,"next_page":81}