{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"ca7a386a-a284-41ec-b146-be626cc2ac01","title":"非人：漫谈时间","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787562155560","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"ca7a386a-a284-41ec-b146-be626cc2ac01","id":"ca7a386a-a284-41ec-b146-be626cc2ac01","uuid":"ca7a386a-a284-41ec-b146-be626cc2ac01","title":"非人：漫谈时间","normalized_title":"非人漫谈时间","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787562155560","isbns":["9787562155560","9782252039427"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":325,"navigation_url":"https://workshop.closeclaw.top/ai/book/ca7a386a-a284-41ec-b146-be626cc2ac01","title_url":"https://workshop.closeclaw.top/ai/title/%E9%9D%9E%E4%BA%BA%EF%BC%9A%E6%BC%AB%E8%B0%88%E6%97%B6%E9%97%B4","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/ca7a386a-a284-41ec-b146-be626cc2ac01/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/ca7a386a-a284-41ec-b146-be626cc2ac01/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/ca7a386a-a284-41ec-b146-be626cc2ac01","page_url":"https://workshop.closeclaw.top/api/ai/books/ca7a386a-a284-41ec-b146-be626cc2ac01/page","search_url":"https://workshop.closeclaw.top/api/ai/books/ca7a386a-a284-41ec-b146-be626cc2ac01/search"},"page":{"printed_page":101,"pdf_page":121,"physical_index":121,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d661a4733c2f730c71283ad2b94d7971d47cd9dcaeff51334377b794df4fbc8e"},"chapter":"非人：漫谈时间","content":"我们常常认为，如果经济系统被引向这样的运转，这是由于它受到利益之欲的驱动。而且事实上，科学技术在工业生产中的运用能够提高剩余价值的总量，同时节约劳动时间。然而似乎这个运动的“最终”动力在本质上并不是来自人类欲望的秩序：更准确地说，它包含在“打造”人类居住的宇宙场所的负熵过程中。我们甚至可以说，对利益和财富的欲求可能只是这个过程本身，因为它在人脑的神经中枢里运作而且人的身体对之有直接的体验。\n\n(3)今天的思想看起来需要参与理性化的过程。所有其他的思想方法都作为非理性被禁止、隔离和抛弃了。自文艺复兴和古典时代以降，我们就说:伽利略和笛卡尔，一种潜在的冲突把理性与其他的思想和写作方式对立起来，尤其是与形而上学和文学的对立。伴随着维也纳学派(Cercle de Vienne)的形成，宣战就变成公开的了。以同样的动机为名:“超越形而上学”，一边是卡尔纳普1，另一边是海德格尔，把西方哲学分割为两边，逻辑实证论和诗性“本体论”。这种断裂在根本上影响了语言的属性。语言是一种特别用于为精神提供关于现实的最为精准认识以及尽可能控制现实的变化的工具吗？如果是这样，那么哲学家的真正任务就在于帮助科学避免自然语言携带的不可靠，同时建造一种单义的、纯符号语言。相反，语言必须模仿知觉场域而被思考，可以独立于所有产生意义的意向而通过自身“生成意义”(faire sens)吗?如果是这样，那么句子远不能被置于说话者的责任里，更准确地说句子必须被理解为连续“言说之场”(milieuparlant)的非连续的且痉挛性的凝固,如同海德格尔的道说(Sage)2所是,马尔罗3和梅洛庞蒂以“静默的声音”之名提到的是这相同的场域，法语称之为“langagier”(语言的)而不是“linguistique”(语言学的)场域。\n\n时间，今天\n\n101\n\n75","previous_page":100,"next_page":null}