{"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":331,"pdf_page":350,"physical_index":350,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"6a2dae41a98b115ca2fcb66413ccbb8d6f3f24eefe7705e742b2aa0473fa9608"},"chapter":"第四章 差异的理念综合","content":"理念仍然与纯粹思想保持着极为特殊的关系。无疑，思想在此应当被视为一种特殊能力，而不是被视为所有能力的同一性形式。而且，和其他能力一样，作为特殊能力的思想是由它的微分对象差异对象|和分离运用所界定。总之，悖识，或按顺序从一种能力被传递到另一种能力的暴力，给思想确定了一个特殊的地位：注定只有在首先使感性及其sentiendum拉：被感觉者运动起来的那条由一个理念到另一个理念的暴力线的末端，思想才会在强制作用下把握自身所固有的cogitandum拉：被思维者。这一末端亦可以被视为理念的根本起源(origine radicale)。但我们应当在什么意义上理解“根本起源”？在相同的意义上理念应当被称为思想的“微分”或纯粹思想的“无意识”。在此，思想与一切常识形式的对立比以往任何时候都更加强烈。与理念关联在一起的不是作为意识之命题或根据的Cogito[拉：我思]，而是一个被消解的cogito[拉:我思]的分裂之我，亦即普遍的脱根据(effondement)，后者刻画着作为处在自身超越性运用中的能力的思想的特征。理念不是任何一种特殊能力的对象，但它们特别地关涉着一种特殊能力，以至于人们可以说：它们(为了构成所有能力的悖识)出自这种能力。问题依然是：“出自”或“找到它的起源”在此意味着什么？理念从何而来？种种问题、它们的理想性元素和理想性关系从何而来？\n\n第四章 差异的理念综合\n\n331","previous_page":330,"next_page":332}