{"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":212,"pdf_page":224,"physical_index":224,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"bce79ac2bb1cac3f552ac3eb1fec1c7f43f86eb13396ca2971462d4ba294852d"},"chapter":"第三章被组织的无机","content":"[169]终极性受到趋势(tendencies)的制约—柏格森在《创造进化论》和《道德和宗教的两种来源》中都用到了趋势这个词(基本趋势、原初趋势、自然趋势、原始趋势等等)。趋势不是目的，但它们推动流的运动—趋势可以是习惯、意志或某种未来的方向。所有这些影响因素都预设了“一个体现着深刻生命原则的有机整体，趋势是这一原则的表现”。③终极性的问题再次出现，因为这些趋势就像阀门，参与生成过程并引向所谓的“创造性终极论”。④然而我们或许要问，这个流不是谢林赋予自然的那个一(one)吗？物质和理智岂不是都源于与抑制物(Hemmungen)的持续接触，抑制物反过来又规定了意识运动的倾向吗？二元论是否只是一种为了回归“流”而必须消除的虚构？\n\n212\n\n递归与偶然\n\n① 柏格森，《创造进化论》，第219页。\n\n② 康吉莱姆，《对创造进化论第三章的评论》，第136 页：“C'est en réfléchissant son caractère de rectification progressive que l'intelligence retrouvera la mobilité et la fluidité du courant dont elle est le dépôt, la solidification. L'intelligence, se retrempant dans la vie, revit à rebours sa genèse, de statique elle redevient dynamique, de figée elle redevient agile.\n\n③瓦茨·坎宁安(G. Watts Cunningham)，《柏格森的终极性概念》(Bergson's Conception of Finality)，见《哲学评论》(Philosophical Re-view),23,第6期，1914年11月，第656—657页。\n\n④ 同上。","previous_page":211,"next_page":213}