{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"e05337c5-7112-40e6-981f-e22caf516312","title":"如何思考全球数字资本主义当代社会批判理论下的反思","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208186194","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"e05337c5-7112-40e6-981f-e22caf516312","id":"e05337c5-7112-40e6-981f-e22caf516312","uuid":"e05337c5-7112-40e6-981f-e22caf516312","title":"如何思考全球数字资本主义当代社会批判理论下的反思","normalized_title":"如何思考全球数字资本主义当代社会批判理论下的反思","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208186194","isbns":["9787208186194"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":408,"navigation_url":"https://workshop.closeclaw.top/ai/book/e05337c5-7112-40e6-981f-e22caf516312","title_url":"https://workshop.closeclaw.top/ai/title/%E5%A6%82%E4%BD%95%E6%80%9D%E8%80%83%E5%85%A8%E7%90%83%E6%95%B0%E5%AD%97%E8%B5%84%E6%9C%AC%E4%B8%BB%E4%B9%89%E5%BD%93%E4%BB%A3%E7%A4%BE%E4%BC%9A%E6%89%B9%E5%88%A4%E7%90%86%E8%AE%BA%E4%B8%8B%E7%9A%84%E5%8F%8D%E6%80%9D","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/e05337c5-7112-40e6-981f-e22caf516312/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/e05337c5-7112-40e6-981f-e22caf516312/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/e05337c5-7112-40e6-981f-e22caf516312","page_url":"https://workshop.closeclaw.top/api/ai/books/e05337c5-7112-40e6-981f-e22caf516312/page","search_url":"https://workshop.closeclaw.top/api/ai/books/e05337c5-7112-40e6-981f-e22caf516312/search"},"page":{"printed_page":184,"pdf_page":196,"physical_index":196,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"1fe3e349c289f4116fd72a847b767c8b3415b7bd4572d9578711c3b838659406"},"chapter":"第七章 云秩序与物体间性的数字伦理奠基","content":"（3）最容易产生误解的是第三个关键词，“不是一个社会存在物”。如果按照某种流俗理解，这里涉及的社会和个体的二元对立，即伦理是个体的，而不是社会的，伦理是自主自我的，而不是受到社会约束和限定的，似乎是在用自主性理性主体来反抗社会对个体的约束和管制。不过，在《在线生活宣言》中，弗洛里迪和埃斯等人坚持认为：“二元论已死”，即我们不能从个体和社会的二元对立来理解伦理学。如果我们能结合《在线生活宣言》的另一个表述，这句话就更清晰易懂了，弗洛里迪指出：“实在和虚拟的边界已经模糊，人类、机器和自然界的区分也变得十分模糊。”①那么，埃斯在这里谈到的社会存在物，显然不是从与个体对立的层面上来说的，而是现实社会越来越不构成我们生活秩序的全部，虚拟的数字空间正在成为我们生活的一部分，这种非实体化的主体构成了联通现实社会和数字空间之间的桥梁，在这个意义上，伦理学不再是仅仅由现实社会存在物构成，非实体化的理性自主主体才是我们伦理生活的主要范畴。\n\n如何思考全球数字资本主义？\n\n① Luciano Floridi, ed. The Onlife Manifesto, Being Human in a Hyperconnected Era, Heidelberg: Springer Press, 2015, p.7.\n\n184","previous_page":183,"next_page":185}