Surveillance Society
Surveillance Society
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监视协会
DOI：
10.1007/978-94-007-6730-0_137-2
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发表时间：
2020
期刊：
影响因子：
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通讯作者：
Takehiro OHYA
中科院分区：
文献类型：
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作者：
芹田健太郎;坂本茂樹;薬師寺公夫;浅田正彦;酒井啓亘;桐山隆信;山形英郎;Takayuki KIRA;酒井貴子;黒田晴之;NISHIKAWA Yukiko;横濱竜也;木下 智史;Toru Sagawa;Hirohide TAKIKAWA;酒井貴子;大江一平;桐山孝信;黒田晴之;Takehiro OHYA
圣西蒙这个名字比他的作品更有名，特别是因为圣西蒙杜克，路易十四的著名纪念家，以及圣西蒙伯爵（1760-1825），这篇文章中讨论的世纪早期的哲学家，经常被误解。圣西门学派对他的作品的歪曲阅读加剧了这种混乱：它荣耀了作者，把他变成了一个新的弥赛亚，同时又使他的作品被遗忘。他的作品是法国大革命的产物，在启蒙运动结束和下一个世纪开始之间发挥了中介作用，当时工业世界的意识形态诞生了。有四条思想路线直接来自圣西蒙：首先是孔德的实证主义，他的弟子和秘书七年;然后是社会主义，蒲鲁东的无政府主义思想，特别是马克思的思想，他是回到圣西蒙的支持者;然后是涂尔干开创的法国社会学;最后是圣西门学派本身。虽然圣西蒙的思想在19世纪占据主导地位，但它经常被滥用，从奥古斯特·孔德开始，他想把自己与圣西蒙区分开来;然后，它被他的追随者的宗教崇拜所嘲笑和嘲笑，并被讽刺为“乌托邦社会主义”。圣西蒙的全部思想中始终贯穿着一个中心思想，即“创造一种组合，其目的是实现从旧社会制度向新社会制度的过渡”（《工业体系》，第三卷，第2582页）。[1]作为一个后革命者，圣西蒙是一个改革者;他想改变事物的秩序，但无意提出一场新的革命。人们无法将圣西蒙的工作与他的生活分开，因为他对社会变革的思考来自他作为工程官员、革命贵族、企业家和投机者的多方面经历。他自己谈到他的许多经验时说，这些经验是一种新思想的条件：“要在哲学上有重要的发现，一个人必须（.）1我们的参考文献参考了亨利·圣西蒙的《全集》的评论版，该书在朱丽叶·格兰奇、皮埃尔·穆索、菲利普·雷尼耶和弗兰克·约内的监督下分四卷出版。巴黎。法国大学出版社“Quadrige”2013.每一个参考是由标题或缩写的标题工作的圣西蒙，其次是卷和页码在上述版本的《汇编》。
The name Saint-Simon is more famous than his work, particularly because the Duke of Saint-Simon, famous memorialist of Louis XIV, and Claude-Henri de Rouvroy, count of Saint-Simon (1760–1825) the philosopher of the early nineteenth century discussed in this article, are often mistaken. The distorting reading of his work by the Saint-Simonian School added up to this confusion: it glorified the author, transformed him into a new Messiah, while at the same time caused his writings to be forgotten. His work, child of the French Revolution, played a mediating role between the end of the Enlightenment and the beginning of the following century, when the ideologies of the industrial world were born. Four lines of thought come directly from Saint-Simon: first, the positivism of Auguste Comte, his disciple and secretary for 7 years; then the socialisms, the anarchist thought of Proudhon, and especially the ideas of Marx who was the proponent of a return to Saint-Simon; then, the French sociology ushered in by Emile Durkheim; and, finally, the Saint-Simonian School itself. Although Saint-Simon’s thought dominated the nineteenth century, it was often misused, starting with Auguste Comte who wanted to set himself apart from Saint-Simon; then it was mocked and ridiculed by the religious cult of his followers and caricatured as a “utopian socialism.” A constant preoccupation runs through all of Saint-Simon’s thinking, that is,“to create a combination, which purpose is the making of a transition from the old to the new social system”(Industrial System, III, 2582). 1 As a post-revolutionary, Saint-Simon is a reformer; he wants to change the order of things but without the intention to put forward a new revolution. One cannot separate the work of Saint-Simon from his life, because his reflection on social change comes from his multifaceted experience as an engineering officer, a revolutionary aristocrat, an entrepreneur, and speculator. He himself said of his many experiences that they are the condition of a new thought:“to make important discoveries in philosophy, one must (...) travel across all classes of society; one must place oneself1Our references refer to the critical edition of Henri Saint-Simon’s Œuvres complètes, published in four volumes under the supervision of Juliette Grange, Pierre Musso, Philippe Régnier, and Franck Yonnet. Paris. Presses Universitaires de France, coll.“Quadrige.” 2013. Each reference is composed of the title or an abbreviation of the title of the work of Saint-Simon, followed by the volume and page numbers in the aforementioned edition of the Œuvres complètes.