{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"fa3bee61-e882-42bc-89bc-c63de89efec1","title":"时间的观念","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7301112599","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"fa3bee61-e882-42bc-89bc-c63de89efec1","id":"fa3bee61-e882-42bc-89bc-c63de89efec1","uuid":"fa3bee61-e882-42bc-89bc-c63de89efec1","title":"时间的观念","normalized_title":"时间的观念","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7301112599","isbns":["7301112599"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":239,"navigation_url":"https://workshop.closeclaw.top/ai/book/fa3bee61-e882-42bc-89bc-c63de89efec1","title_url":"https://workshop.closeclaw.top/ai/title/%E6%97%B6%E9%97%B4%E7%9A%84%E8%A7%82%E5%BF%B5","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/fa3bee61-e882-42bc-89bc-c63de89efec1/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/fa3bee61-e882-42bc-89bc-c63de89efec1/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/fa3bee61-e882-42bc-89bc-c63de89efec1","page_url":"https://workshop.closeclaw.top/api/ai/books/fa3bee61-e882-42bc-89bc-c63de89efec1/page","search_url":"https://workshop.closeclaw.top/api/ai/books/fa3bee61-e882-42bc-89bc-c63de89efec1/search"},"page":{"printed_page":83,"pdf_page":104,"physical_index":104,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"48e7cd884055eb80daf942c07562dfbfc30c7ee729862b62e86c55b00cf9b6ef"},"chapter":"第三章","content":"在捍卫上帝的永恒性方面，奥古斯丁开辟了与希腊哲学完全不同的一条道路。希腊哲学将时间归属于现象领域，或否认它的真实性(爱利亚学派)，或降低它的地位。然而，对基督教而言，一切都是上帝创造的，因而一切都分有了某种神圣性，都不能被忽视、轻视，现象界不能被草草打发掉。在不能轻视的现象界中，时间却必须被打发掉，因为它妨碍了上帝的自由意志。为了同时满足这些条件，时间的内在化是唯一的道路。我们看到，奥古斯丁开辟的道路一度荒芜，等到这样一个历史时期来到—它同样地重视现象和重视自由意志——就有人重新踏上这一道路，在现代哲学中，胡塞尔和海德格尔就走在这条道路上。\n\n第四章/基督教文化：时间之流与线性时间观\n\n83\n\n(1〕奥古斯丁：《忏悔录》，卷十一·三十一。","previous_page":82,"next_page":null}