{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"ea3b7167-0435-4a94-84b9-80a5359326a4","title":"递归与偶然","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787576004694","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"ea3b7167-0435-4a94-84b9-80a5359326a4","id":"ea3b7167-0435-4a94-84b9-80a5359326a4","uuid":"ea3b7167-0435-4a94-84b9-80a5359326a4","title":"递归与偶然","normalized_title":"递归与偶然","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787576004694","isbns":["9787576004694"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":401,"navigation_url":"https://workshop.closeclaw.top/ai/book/ea3b7167-0435-4a94-84b9-80a5359326a4","title_url":"https://workshop.closeclaw.top/ai/title/%E9%80%92%E5%BD%92%E4%B8%8E%E5%81%B6%E7%84%B6","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/ea3b7167-0435-4a94-84b9-80a5359326a4/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/ea3b7167-0435-4a94-84b9-80a5359326a4/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/ea3b7167-0435-4a94-84b9-80a5359326a4","page_url":"https://workshop.closeclaw.top/api/ai/books/ea3b7167-0435-4a94-84b9-80a5359326a4/page","search_url":"https://workshop.closeclaw.top/api/ai/books/ea3b7167-0435-4a94-84b9-80a5359326a4/search"},"page":{"printed_page":11,"pdf_page":23,"physical_index":23,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"3b74c517e36e69ced1ab6f512b0e22dcba37344283e5bae706c46baa42e8cddb"},"chapter":"《以世界主义为目标的普遍历史观念》","content":"在这一条件下，思考和行动必须成为有机的，因为简单的机械因果关系不再足以作为科学或哲学的解释基础。每个行动都是递归的，因为它不断指向自己、评估自己。机械论中只有决定性判断(determinative judgment)，因为决定性判断只具有线性因果的特征。我们知道，实际上在这种活动中并没有判断：换句话说，它不能被称作判断，而只是命令。一个预设了反思性判断的行动不只是单纯的行动，因为它包含价值判断；不如说，它通过反思趋近整体。定言命令(categoricalimperative)是伦理性的，因为它试图以递归的方式达到“普遍性”，我们称这一普遍性为道德目的(moralend)。\n\n但是支撑着这种递归性的内在的力量是什么呢？了解自然目的就是了解人类精神的目的。这只能通过精神(Geist)与自然(Natur)的同一来实现。正是在费希特、谢林和黑格尔的系统性思考中，我们发现了对递归形式的阐释(见图1.1)。我(ich)是出发点，[10]它与非我(nicht-ich)的每一次对抗———费希特称之为“约束”(Anstoße，check)①——都迫使我返回自身，而现实本身正是在这种递归和重复的运动中显露出来。我与非我间的运动是哲学体系的基本原则(Gr-undsatz)。\n\n导论迷幻的生成\n\n11\n\n①关于康德的自然与世界主义的关系，见许煜，《作为宇宙政治的宇宙技术》(Cosmotechnics as Cosmopolitics)，e-flux 第86 期(2017 年 11月), https://www. e-flux. com/journal/86/161887/cosmotechnics-as-cosmopolitics.","previous_page":10,"next_page":12}