{"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":458,"pdf_page":477,"physical_index":477,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"942d5cc11106bbfb7d23d5bad8b65f0fc6236bc04ef94990a2ad2fa78b665bf4"},"chapter":"第五章 感性物的不对称综合","content":"458\n\n差异与重复\n\n①“布瓦尔与佩居榭是否愚蠢”这个问题无关紧要。问题根本不是出在这里。福楼拜的计划是百科全书式的、“批判性的”，而不是心理学的。愚蠢的问题是以哲学的方式被提出的，它实际上就是愚蠢与思想之关系的先验问题。在同一个被一分为二、或不如说被重复了的思维存在者(êtrepensant)中，至关重要的既是作为能力的愚蠢，又是不能容忍愚蠢的能力。这里，福楼拜认识到了他对叔本华思想的继承。","previous_page":457,"next_page":459}