馬克思，其可能性的中心

內(nèi)容概要

在黑格爾主義終結(jié)的歷史時(shí)刻，我們終于第一次迎來(lái)了“可以閱讀”馬克思的時(shí)代。　　因?yàn)?，只有卡?#8226;馬克思才是黑格爾所謂“歷史的終結(jié)”之后的思想家?！　”緯且徊块_拓了當(dāng)代世界思想界新天地的驚世駭俗之作?！　≡谶@個(gè)差異性和外部性紛紛解體的“全球化”時(shí)代，柄古行人通過(guò)對(duì)馬克思價(jià)值形態(tài)論中“尚未被思考的”方面的解讀，發(fā)現(xiàn)了馬克思思想中“可能性的中心”?！　”緯髡呤峭ㄟ^(guò)解讀馬克思文本而恢復(fù)馬克思本來(lái)面貌的思想先驅(qū)。

作者簡(jiǎn)介

Kojin Karatani was born in Amagasaki city between Osaka and Kobe in 1941.
He received his B.A. in economics and M.A. in English literature, both from Tokyo University.
Awarded the Gunzo Literary Prize at the age of 27 for an essay on Natsume Soseki, he began working actively as a literary critic, while teaching at Hosei University in Tokyo.
In 1975 he was invited to Yale University to teach Japanese literature as a visiting professor, where he became acquainted with Yale critics such as Paul de Man and Fredric Jameson.
In the 1980s, he devoted himself to abstract problems concerning "language, number, money", while at the same time committing himself to the political situation by editing the quarterly journal 'Critical Space' with Akira Asada. 'Critical Space' was the most influential intellectual media in Japan until it folded in 2002.
From 1990 onward, Karatani has taught regularly at Columbia University. He was also a regular member of ANY, the international architects' conference which was held annually for the last decade of the 20th century.
In 2006, Karatani has retired from teaching in Japan. 
Major books:
(English)
Origins of Modern Japanese Literature, Duke University Press,1993
Architecture as Metaphor; Language, Number, Money, MIT Press,1995
Transcritique: On Kant and Marx, MIT Press, 2003
(Japanese)
Man in Awe, Tojusha, 1972
Meaning as Illness, Kawadeshobo, 1975
Marx: The Center of Possibilities, Kodansha, 1978
Origins of Modern Japanese literature, Kodansha, 1980
Architecture as Metaphor, Kodansha, 1983
Introspection and Retrospection, Kodansha,1984
Postmodernism and Criticism, Fukutake, 1985
Philosophical Inquiry 1, Kodansha, 1986
Language and Tragedy, Daisanbunmeisha, 1989
Philosophical Inquiry 2, Kodansha,1989
On the 'End', Fukutake, 1990
Collected Essays on Soseki, Daisanbumeisha, 1992
Materialism as Humor, Chikumashobo, 1993
Thoughts before the war, Bungeishunjusha, 1994
Sakaguchi Ango and Nakagami Kenji, Ohta Press, 1996
Ethics 21, Heibonsha, 2000
Transcritique: On Kant and Marx, Hihyokukansha, 2001

書籍目錄

Ⅰ 馬克思，其可能性的中心　序章　第一章　第二章　第三章　第四章　第五章　第六章　終章Ⅱ 有關(guān)歷史的問(wèn)題——哀悼武田泰淳Ⅲ 有關(guān)階級(jí)的問(wèn)題——地底的世界•夏目漱石試論（一）Ⅳ 有關(guān)文學(xué)的問(wèn)題——漱石和文學(xué)•夏目漱石試論（二）1978年版本后記致學(xué)術(shù)文庫(kù)版后記譯者后譯

章節(jié)摘錄

　　四　　凡是探討價(jià)值的，無(wú)不都碰到一個(gè)問(wèn)題：某種兩個(gè)素不相同的東西憑什么根據(jù)變成等價(jià)的?而這個(gè)問(wèn)題不僅是經(jīng)濟(jì)學(xué)的問(wèn)題，還包含著有關(guān)價(jià)值一般的普遍問(wèn)題。　　尼采說(shuō)：“比如說(shuō)‘內(nèi)疚（Schuld）’，這非常道德化的主要概念，其實(shí)由來(lái)于叫做‘負(fù)債（Schulden）’之極為物質(zhì)化的概念”。尼采不同于任何道德主義者——他們要么斷片地，要么系統(tǒng)地考察感情的諸形態(tài)——，尼采則從道德意識(shí)形態(tài)那里發(fā)現(xiàn)了債權(quán)和債務(wù)之間的“關(guān)系”。陀思妥耶夫斯基的作品人物說(shuō)：“我為什么恨他?因?yàn)樗麑?duì)我很好，可我卻對(duì)他做出了那樣狠毒的事”。這和還不起債的人埋怨債主的道理沒(méi)什么兩樣。就是說(shuō)，罪的意識(shí)和債務(wù)感相同，而憎惡則是其否定表現(xiàn)，這是尼采的看法?！　〔贿^(guò)更加重要的是，尼采就從這種債權(quán)一債務(wù)關(guān)系的底層那里還發(fā)現(xiàn)了一種顛倒力量——即把完全異質(zhì)的東西變?yōu)榈葍r(jià)物的顛倒力量。比如，“人皆平等”之思想，就意味著種種異質(zhì)的人們均為等價(jià)。我們對(duì)此的反應(yīng)是：要么以為自明而接受，要么在“自然”的名義下予以否定。而尼采的考察之所以杰出，因?yàn)樗粏?wèn)等價(jià)還是不等價(jià)，而是從“何謂等價(jià)”這一根本性問(wèn)題出發(fā)。與尼采相比，如盧梭和M。薩德等思想家，都不過(guò)把自然和社會(huì)抽象地對(duì)立起來(lái)思考而已，他們可錯(cuò)過(guò)了最為關(guān)鍵的問(wèn)題?！　　?/pre>








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