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"Disorientation" is the first publication in English of the second volume of "Technics and Time," in which French philosopher Bernard Stiegler engages in a close dialogue with Husserl, Derrida, and other philosophers who have devoted their energies to technics, such as Heidegger and Simondon.The author's broad intent is to respond to Western philosophy's historical exclusion of technics and techniques from its metaphysical questionings, and in so doing to rescue critical and philosophical thinking. For many years, Stiegler has explored the origins and philosophical, ethical, and political stakes of a global process he calls "the industrial temporalization of c***ciousness." Here, dem***trating that technology--including alphabetical writing--is memory, he argues that through new technologies of retention and inscription we have come to live in a world where time devours space, a disoriented world in which we have lost our bearings. Immersed in the multimedia of an over-connected world, with time and space as we know them abolished, we no longer find "cardinal points" to guide us and may even be led where we do not wish to go. We must therefore prepare to confront new spheres of ideological control and discover new possibilities in the digital environment.

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由于（象形文字）的能指既不完善又很粗糙，它不可能完整地再现、描述、传达某个具体的情形，而只能提取实物和基本内容……走-山-买-面包-女人只是一个过于具体的示意图，其中唯一不容质疑的信息是走、山、买、面包及女人。但谁在走？谁在买？发生在什么时候？……女人是像面包那样的购买对象，还是面包的收货人或制作人？这便是楔形文字为何且何以在其初期——即象形阶段——只是也只能是记忆辅助。

由于陈述背景消失了，在阅读中需要（重）建背景，这就导致了一种自相矛盾的晦涩不清，尽管文章似乎不那么费解了，但对其含义之理解的多样性却成比例地增加，于是产生了有别于以往之诠释的可能性……从（这种拼写文字的特性，批注）中产生了读者本身即“谁”的文本性。

当他（“谁”，批注）在不同的背景中阅读或重读同一段文字而找不到同一性时，恰恰是他自身的同一性陷入了危机……因为他发现自己便是文本（“这里指的不仅是语言文本，，因为这个文本是用来编织记忆的所有材料”），是过去的陈述材料，是“他自己的"，他所亲身经历的，也是他继承的、必须不停地做出解释的已经在此（déjà-là）……这便是公民性形成之时……并将其特殊性的未来置于共同体中。

怀疑并非来自精神意图（我们无法决定去怀疑，这种决定不是我们能做的；要么只能是假装怀疑——这的确是个难题），而是来自技术的质疑。

它一方面引起歇斯底里的纵欲，另一方面又带来难以估量的失落。

器具性的居住环境受制于技术趋势，属于功能美学范畴：

书籍介绍

"Disorientation" is the first publication in English of the second volume of "Technics and Time," in which French philosopher Bernard Stiegler engages in a close dialogue with Husserl, Derrida, and other philosophers who have devoted their energies to technics, such as Heidegger and Simondon.The author's broad intent is to respond to Western philosophy's historical exclusion of technics and techniques from its metaphysical questionings, and in so doing to rescue critical and philosophical thinking. For many years, Stiegler has explored the origins and philosophical, ethical, and political stakes of a global process he calls "the industrial temporalization of c***ciousness." Here, dem***trating that technology--including alphabetical writing--is memory, he argues that through new technologies of retention and inscription we have come to live in a world where time devours space, a disoriented world in which we have lost our bearings. Immersed in the multimedia of an over-connected world, with time and space as we know them abolished, we no longer find "cardinal points" to guide us and may even be led where we do not wish to go. We must therefore prepare to confront new spheres of ideological control and discover new possibilities in the digital environment.