传统哲学关于时间命名的思考或来源于对运动现象的感官认识,或来源于先天直观形式,或是“精神”实现自我发展,以时间与运动关系命名时间的机理遮蔽了感性活动的存在,以时间命名还原“精神”发展路径则囿于现实的消解。马克思对于时间命...传统哲学关于时间命名的思考或来源于对运动现象的感官认识,或来源于先天直观形式,或是“精神”实现自我发展,以时间与运动关系命名时间的机理遮蔽了感性活动的存在,以时间命名还原“精神”发展路径则囿于现实的消解。马克思对于时间命名的深刻洞察,源于其对社会经济结构和人类活动的全面分析。他不仅将时间命名视为时间运动流逝的度量,更强调了时间命名在社会历史进程中的重要作用。通过重新诠释时间命名,马克思彻底颠覆了传统哲学中将“精神”视为时间命名主导力量的观点,将其根植于坚实的社会现实之中。这一转变不仅克服了主客分立的状况,还使时间命名成为社会进步和个体自我发展的有效工具。The traditional philosophical thinking on time naming comes from the sensory understanding of motion phenomena, innate intuitive forms, or the self-development of “spirit.” The mechanism of naming time-based on the relationship between time and motion obscures the existence of sensory activities, while the restoration of the development path of “spirit” through time naming is limited by the dissolution of reality. Marx’s profound insight into the naming of time stems from his comprehensive analysis of the socio-economic structure and human activities. He not only regards time naming as a measure of the passage of time but also emphasizes the important role of time naming in the social and historical process. By reinterpreting the naming of time, Marx completely overturned the traditional philosophical view that “spirit” is the dominant force in naming time and rooted it in solid social reality. This transformation not only overcomes the separation of subject and object but also makes time naming an effective tool for social progress and individual self-development.展开更多
文摘传统哲学关于时间命名的思考或来源于对运动现象的感官认识,或来源于先天直观形式,或是“精神”实现自我发展,以时间与运动关系命名时间的机理遮蔽了感性活动的存在,以时间命名还原“精神”发展路径则囿于现实的消解。马克思对于时间命名的深刻洞察,源于其对社会经济结构和人类活动的全面分析。他不仅将时间命名视为时间运动流逝的度量,更强调了时间命名在社会历史进程中的重要作用。通过重新诠释时间命名,马克思彻底颠覆了传统哲学中将“精神”视为时间命名主导力量的观点,将其根植于坚实的社会现实之中。这一转变不仅克服了主客分立的状况,还使时间命名成为社会进步和个体自我发展的有效工具。The traditional philosophical thinking on time naming comes from the sensory understanding of motion phenomena, innate intuitive forms, or the self-development of “spirit.” The mechanism of naming time-based on the relationship between time and motion obscures the existence of sensory activities, while the restoration of the development path of “spirit” through time naming is limited by the dissolution of reality. Marx’s profound insight into the naming of time stems from his comprehensive analysis of the socio-economic structure and human activities. He not only regards time naming as a measure of the passage of time but also emphasizes the important role of time naming in the social and historical process. By reinterpreting the naming of time, Marx completely overturned the traditional philosophical view that “spirit” is the dominant force in naming time and rooted it in solid social reality. This transformation not only overcomes the separation of subject and object but also makes time naming an effective tool for social progress and individual self-development.
