{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"f37142a0-40fb-4cc4-a610-9ea25997b974","title":"资本主义概念、理念、图像论当代马克思《资本论》的若干面向","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"requested_by":"printed_page","book":{"source_type":"original_book","book_id":"f37142a0-40fb-4cc4-a610-9ea25997b974","id":"f37142a0-40fb-4cc4-a610-9ea25997b974","uuid":"f37142a0-40fb-4cc4-a610-9ea25997b974","title":"资本主义概念、理念、图像论当代马克思《资本论》的若干面向","normalized_title":"资本主义概念理念图像论当代马克思资本论的若干面向","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"isbns":[],"parsed":true,"ai_readable":true,"document_type":"book","page_count":271,"navigation_url":"https://workshop.closeclaw.top/ai/book/f37142a0-40fb-4cc4-a610-9ea25997b974","title_url":"https://workshop.closeclaw.top/ai/title/%E8%B5%84%E6%9C%AC%E4%B8%BB%E4%B9%89%E6%A6%82%E5%BF%B5%E3%80%81%E7%90%86%E5%BF%B5%E3%80%81%E5%9B%BE%E5%83%8F%E8%AE%BA%E5%BD%93%E4%BB%A3%E9%A9%AC%E5%85%8B%E6%80%9D%E3%80%8A%E8%B5%84%E6%9C%AC%E8%AE%BA%E3%80%8B%E7%9A%84%E8%8B%A5%E5%B9%B2%E9%9D%A2%E5%90%91","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/f37142a0-40fb-4cc4-a610-9ea25997b974/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/f37142a0-40fb-4cc4-a610-9ea25997b974/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/f37142a0-40fb-4cc4-a610-9ea25997b974","page_url":"https://workshop.closeclaw.top/api/ai/books/f37142a0-40fb-4cc4-a610-9ea25997b974/page","search_url":"https://workshop.closeclaw.top/api/ai/books/f37142a0-40fb-4cc4-a610-9ea25997b974/search"},"page":{"printed_page":"196 / 190","pdf_page":195,"physical_index":195,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d722cefa33ca61fb423ca8a663c57b74b778dad00108b8b3014a86c978f4d307"},"chapter":"资本主义：概念、理念、图像论当代马克思《资本论》的若干面向","content":"相反，若主体是“不可预期性”（imprévu），其构建便以当下而非未来为基础。未来始终是一种无法被经验的承诺，而当下才是断裂的时间性，是开启了主动摧毁主体化刻板印象过程的此时此地——对隆齐而言，尤其指向“女性”主体性。《女性起义宣言》（manifesto of RivoltaFemminile）写道，“当下，而非未来”。<sup>26</sup>当下是一种未知、不可预期的感性（sensibility）显现的时刻，这种感性自身蕴含着在真正出现前无法被构想的新存在形式的潜能，它们“为我们的存在本身引入了断裂”，正如福柯在《尼采、谱系学、历史》（Nietzsche, Genealogy, History）中所写。<sup>27</sup>这里不存在目的论，只有斗争、对抗与策略的现实，在加塔利所说的“过程性创造力”（processual creativity）中，决定着通往存在的过程。<sup>28</sup>这种情况下，追随德勒兹与加塔利“将政治置于存在之前”，<sup>29</sup>便意味着将策略置于本体论之前。这种与历史、与主体、与劳动、生产、科技（那些始终待实现的）承诺的断裂，既未消除权力关系也未终结战争。\n\n资本主义：概念、理念、图像\n\n196\n\n<sup>25</sup> 参见 Reinhart Koselleck, Futures Past: On the Semantics of Historical Time, trans. Keith Tribe, Cambridge MA and London: MIT Press, 1985.\n\n<sup>26</sup> 参见 È Già Politica, ed. Marta Lonzi, Anna Jaquinta, Carla Lonzi, Milan: Scrittidi Rivolta Femminile, 1977. 另见《唾弃黑格尔》最后，其中有着强烈本雅明式的回响：“没有任何目标，只有此时此地的当下。我们是世界的黑暗过去，我们正在为当下塑形”（p. 48）。\n\n<sup>27</sup> Foucault, ‘Nietzsche, Genealogy, History’, p. 88.\n\n190","previous_page":194,"next_page":196}