{"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":339,"pdf_page":351,"physical_index":351,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"984baf8337ae99832dd855d8fb14d3c49a6d0414744c0dc17a1d1a31502db71b"},"chapter":"第五章剩余的非人","content":"唯物主义(organicmaterialism)。这可以从它各个时代的哲学家和科学思想家的说法中得到说明。机械的世界观在中国思想中完全没有发展起来，而认为一切现象都按照一种等级秩序与其他现象关联的有机主义观点，在中国思想家中是普遍的。①\n\n最近一些对李约瑟关于中国科学技术的著作的挪用，称他的体系为整体论，却不知道李约瑟批判了这种对整体的迷恋，认为它用整体性的含糊性模糊了科学理解(正如我们在第一章中讨论的)。我们或许可以把这一点与[272]德勒兹在《千高原》(MillePlateaux)的“如何制造无器官的身体”(How toMake a Body without Organs)一章中,对道家的身体所作的有些野蛮的解读联系起来。道士与女性性交而不射精，以增强他的男性的力量或能量，从而构成一个无器官的密集(intensive)身体。②正如德勒兹在这一章开头所宣称的，这无疑是一种对“整体”的“练习”(比如，整体相对于被编码的功能性以及器官的等级制)。任何求助于整体论而不能说明它的组织性、因果关系和复杂性的做法，往往都会落人为其含糊性辩驳的懒惰。正如李约瑟观察到的，中国的科学技术并不像欧洲那么机械。在我看来，李约瑟显然是从他早期讨论有机主义的著作的角度解读中国思想的，他对中国思想的解读经过了怀德海的视角。\n\n第五章 剩余的非人\n\n339\n\n①李约瑟，《文明的滴定：东西方的科学与社会》(TheGrand Ti-tration: Scienceand Society in East and West),伦敦:Routledge, 2013 年,第21页。\n\n②吉尔·德勒兹，《千高原》，巴黎：Les éditions de minuit,1980 年，第194页。","previous_page":338,"next_page":340}