{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"de9b4263-c277-4979-9f00-91fe8d8660f7","title":"差异与重复","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787567591363","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"de9b4263-c277-4979-9f00-91fe8d8660f7","id":"de9b4263-c277-4979-9f00-91fe8d8660f7","uuid":"de9b4263-c277-4979-9f00-91fe8d8660f7","title":"差异与重复","normalized_title":"差异与重复","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787567591363","isbns":["9787567591363"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":538,"navigation_url":"https://workshop.closeclaw.top/ai/book/de9b4263-c277-4979-9f00-91fe8d8660f7","title_url":"https://workshop.closeclaw.top/ai/title/%E5%B7%AE%E5%BC%82%E4%B8%8E%E9%87%8D%E5%A4%8D","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/de9b4263-c277-4979-9f00-91fe8d8660f7/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/de9b4263-c277-4979-9f00-91fe8d8660f7/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/de9b4263-c277-4979-9f00-91fe8d8660f7","page_url":"https://workshop.closeclaw.top/api/ai/books/de9b4263-c277-4979-9f00-91fe8d8660f7/page","search_url":"https://workshop.closeclaw.top/api/ai/books/de9b4263-c277-4979-9f00-91fe8d8660f7/search"},"page":{"printed_page":167,"pdf_page":186,"physical_index":186,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"96344942595cea11951afa668e62389a04a2cbda184c7184ff437f30c9e62ca7"},"chapter":"第二章 自为之重复","content":"人们在大多数的循环构想中重新发现或已经发现了三重时间的主题:例如佛罗利斯的约阿希姆(Joachim deFlore)的三部圣约；或者维柯(Vico)的三个时代，诸神的时代、英雄的时代、人的时代（【译按】关于约阿希姆与维柯的历史哲学观念，参洛维特，《世界历史与救赎历史：历史哲学的神学前提》，李秋零、田薇译，北京：生活·读书·新知三联书店,2005，页173—188，页135—162)。第一个必然是不足的，而且是自我封闭的；第二个是开放的，而且见证了英雄的变形；但是，最具本质性的、最为神秘的东西还是存在于第三个之中，他扮演着相对于其他两个而言的“被意谓者(signifié)”的角色(约阿希姆因此写道：“对于一个被意谓者来说有两个意谓性的（significatrices）事物”——《永恒的福音》[L'Évangile éternel , trad. Egester, Rieder édit. ],页 42)。同时受约阿希姆和维柯影响的巴朗舍(Pierre Ballanche)竭尽全力要将第三个时代规定为庶民的时代，规定为奥德修斯或“无人”（【译按】参荷马，《荷马史诗·奥德赛》，王焕生译，北京：人民文学出版社1997,页164)、“无名者”的时代，规定为“寻找着伟大牺牲者那分散的肢体”的弑君者或现代俄狄浦斯的时代(参巴朗舍那部不可思议的《论社会的轮回》[Essais de palingénésie sociale，1827])。\n\n第二章 自为之重复\n\n167","previous_page":166,"next_page":168}