{"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":5,"pdf_page":17,"physical_index":17,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"6f96e9a19ca3972ce1b7e8e20b6e4553bf2ae4f27424aea1940737cbe4a16566"},"chapter":"《以世界主义为目标的普遍历史观念》","content":"递归既是结构性的，也是操作性(operational)的，存在与生成之间的对立通过它被扬弃。扬弃保留了[5]对立的命题(正题和反题)，也将它们合并进第三个命题中(合题)。存在被保存为一种动态结构，其运作对即将到来的偶然事件是开放的，这一动态结构是生成。爱利亚学派关于存在的理性主义和伊奥尼亚学派关于生成的生理学的对立，通过这活的形式得以解决，这种形式同时意味着运动和同一。在《蒂迈欧篇》(Timaeus)中，柏拉图第一次通过把灵魂构建为圆圈的形式来解决这一对立。灵魂不断回归自我，这是它存在的必然性。亚里士多德没能理解递归问题，因此他批评柏拉图，认为既然我们思考的过程中有停顿，灵魂就不能是个循环运动。①亚里士多德未能看到灵魂既是结构又是操作。\n\n导论迷幻的生成\n\n5","previous_page":4,"next_page":6}