前言

近期因?yàn)楦鞣綏l件的限制，會(huì)暫緩視頻的制作。由于我的大部分文章都無法發(fā)表，所以近期會(huì)連續(xù)進(jìn)行的工作是翻譯：《The New Materialism Althusser, Badiou, and Zizek》(Geoff Pfeifer) ，我會(huì)給出中英文的對(duì)照方便讀者閱讀。另外，如果有熟悉并且擅長(zhǎng)英文的讀者，請(qǐng)?jiān)谠u(píng)論區(qū)、私信或者郵件里面指出我的錯(cuò)誤和不足。歡迎一切嚴(yán)肅的批評(píng)。

另外再補(bǔ)充說明一點(diǎn)，每天翻譯的量不會(huì)很大，時(shí)間只允許我從事碎片的學(xué)習(xí)。通常情況下是一到兩個(gè)自然段。但時(shí)間長(zhǎng)了就會(huì)積少成多的。

導(dǎo)論

物質(zhì)生活條件的生產(chǎn)模式，普遍上的社會(huì)的、政治的、智性生活的歷程。并非人類意識(shí)決定了他們的存在，恰恰相反，社會(huì)存在決定意識(shí)。

?

在馬克思的所有作品里面，上述這些可能是最出名的話了。當(dāng)一個(gè)人談及馬克思主義的唯物主義時(shí)，這些話經(jīng)常被引用，并且據(jù)說是呈現(xiàn)出了馬克思主義的簡(jiǎn)明外觀。當(dāng)然，對(duì)這句話的標(biāo)準(zhǔn)理解是，在對(duì)于歷史的理解上，馬克思將他自己設(shè)定在黑格爾主義者（觀念論者）的直接對(duì)立面。根據(jù)黑格爾，歷史是概念或觀念的實(shí)現(xiàn)（以及實(shí)現(xiàn)過程），是作為人類——集體地作為“精神”——的我們將這些概念的意義帶到意識(shí)中來的過程。[注：絕對(duì)精神以主體且必須以主體為中介才能實(shí)現(xiàn)自身]精神是黑格爾的關(guān)于藝術(shù)的[這個(gè)art在這里怎么翻譯好呢？]術(shù)語(yǔ)，它表明那些在特定的歷史時(shí)期顯現(xiàn)自身的社會(huì)存在的形態(tài)。隨著歷史的前進(jìn)，這些形態(tài)使它們自身不斷地更新和轉(zhuǎn)換。隨著事物的發(fā)展，每一個(gè)存在著的精神的特定形態(tài)都孕育著新的形態(tài)，每一個(gè)新的形態(tài)都是在先前時(shí)期當(dāng)中現(xiàn)身的概念的進(jìn)一步實(shí)現(xiàn)。對(duì)黑格爾來說，我們總是已經(jīng)現(xiàn)身了，我們所現(xiàn)身的[具身化的我們，正如前面已經(jīng)說過，精神必須以主體為中介現(xiàn)身]恰恰就是那個(gè)為我們存在的精神的特定形態(tài)——或者我們可以說，精神在我們當(dāng)中現(xiàn)身；

Introduction

The mode of production of materiallife conditions the social, political, and intellectual life process in general. It is not the consciousness of men that determines their being, but on the contrary, their social being that determines their consciousness.?

These are, perhaps, sorne of the most famous words in aIl of Marx's writings. They are often invoked when one talks of Marxist materialism, and sa id to represent a concise encapsulation of what this doctrine is aU about. The standard und ers tan ding of this is, of course, that Marx is setting himself in direct opposition to the Hegelian (idealist) understanding of history. History is, according to Hegel, a working out (and working through) of concepts-or ideas-and the process by which we as humans, collectively or as 'Spirit,' come to consciousness of their meaning. The term Spirit is Hegel's term of art for the shapes of social existence that exhibit themselves at a particular time. These shapes are constantly renewing and transforming themselves as history moves forward. Each particular shape of existing spirit gives birth to new shapes as things proceed, and each new shape is a further working out of the concept(s) embodied in the prior shape. We are, on Hegel's account, always embodied, and what we embody is precisely that particular shape of spirit that exists for us-alternatively we could say that spirit is embodied in us;