{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"cd687a16-ff79-40f8-a0cc-84b63e8e697f","title":"时间社会学","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787303096213","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"cd687a16-ff79-40f8-a0cc-84b63e8e697f","id":"cd687a16-ff79-40f8-a0cc-84b63e8e697f","uuid":"cd687a16-ff79-40f8-a0cc-84b63e8e697f","title":"时间社会学","normalized_title":"时间社会学","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787303096213","isbns":["9787303096213","0333440927"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":302,"navigation_url":"https://workshop.closeclaw.top/ai/book/cd687a16-ff79-40f8-a0cc-84b63e8e697f","title_url":"https://workshop.closeclaw.top/ai/title/%E6%97%B6%E9%97%B4%E7%A4%BE%E4%BC%9A%E5%AD%A6","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/cd687a16-ff79-40f8-a0cc-84b63e8e697f/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/cd687a16-ff79-40f8-a0cc-84b63e8e697f/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/cd687a16-ff79-40f8-a0cc-84b63e8e697f","page_url":"https://workshop.closeclaw.top/api/ai/books/cd687a16-ff79-40f8-a0cc-84b63e8e697f/page","search_url":"https://workshop.closeclaw.top/api/ai/books/cd687a16-ff79-40f8-a0cc-84b63e8e697f/search"},"page":{"printed_page":104,"pdf_page":150,"physical_index":150,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d6a17ad20a87e2063c90858ce47bca039932b5dc6cd0436ac91874a5127b8ae7"},"chapter":"第七章 资本主义时间意识的形成①","content":"是被花费的。①\n\n因此，对于很多工人来讲，时间越来越明显地被分割成所有者的时间、工作的时间和他们自己的时间，即（理论上的）休闲时间。时间成为日渐异化的主题。\n\n卫理公会派教徒和福音传教士最终也在18世纪时接受了那种综合了经济的和“伦理的”双重性质的清教徒观念像计算金钱一样计算时间，并且热衷于管理时间。但是，我们也不应该过分强调由这些影响所引发的时间意识的普遍变化。例如，1660年的王政复辟（theResto-ration）之后，英国社会中传统信仰的力量，在众多贵族的扶持下，经历了一次复兴。②的确，17世纪的英国仍然是一个农业社会，所以，清教徒在某种程度上超越了他们所处的时代。清教徒的观点本质上是城市性的。当时形塑着大多数英国人生活的仍然是季节性周期（seasonal cy-cle)，而且这种情况一直持续到18世纪。那种建立在重复实践基础上的自明性的（self-justifying）认识论确保了节日间歇的持续存在，这些节日间歇通常建立在专门功能的基础上，比如教区宴会、牲畜买卖集会、招聘集会和普通假期。③市镇以及新兴工业中的工作模式，因为工人们缺乏经济计算而受到一定程度的制约。工人们只要一赚够一周的开销，就会离开。此外，农村对劳动力还有季节性需求。①1751年，英国爆发了对格里高利历法（GregorianCalendar）的抵制运动，人们的口号是“归还我们的十一天”，这凸显了那个被认为理所当然的世界中持续存在着的特征一—理所当然。①\n\n时间社会学\n\n① Thompson, E. P. (1967) ‘Time, Work-Discipline and Industrial Capitalism', Past and Present, 38, p. 21.\n\n② Mingay, G. E. (1976) The Gentry: The Rise and Fall of a Ruling Class, London: Longmans.\n\n③ 参见 Malcolmson, R. W. (1973) Popular Recreutions in English Society, 1700—1850, Cambridge: Cambridge University Press; Thomas, K. (1971) Religion and the Decline of Magic, London: Weidenfeld &. Nicolson; Redlich, F. (1965)‘Leisure Time Activities: A Historical, Sociological and Economic Analysis', Explorations in Entrepreneurial History, 3, pp. 3—24.\n\nBriggs, A. (ed.) (1969) How they lived: Vol. 3, 1700 - 1815, Oxford: Basil Blackwell; Stedman Jones, G. (1971) Outcast London, London: Oxford University Press.\n\n104","previous_page":103,"next_page":105}