When Georg Simmel’s Philosophy of Money was published in 1900, intellectual-institutional divisions among the disciplines were still relatively fluid; it is a liminal work, at once philosophy and social science. That it has been canonized as a work of sociology, its title notwithstanding, exemplifies a disciplining of Simmel’s legacy that obscures his wider theoretical significance. This essay examines the phenomenology of disciplinarity that opens his Philosophy of Money and introduces a modernist philosophical approach centered on money as “relativity itself that has become substance.” Simmel’s critique of the disciplinary ordering of knowledge practices enables a performative demonstration of the value of his perspectivist relativism as a praxis of critical self-reflection on the potentialities and limits of established ways of knowing. In his Philosophy of Money, dialectical thought appears as an open process that embraces the multiplicity and flux of experiential reality and, far from seeking ultimate resolution, intensifies awareness of difference by encompassing the complexities and contradictions of lived experience. Simmel’s work thereby provides a model of enduring methodological significance for diverse efforts to overcome the limitations and constraints disciplinary boundaries exercise in modern intellectual life.

中文翻译：

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边界思考：格奥尔格·齐美尔的纪律现象学

1900 年乔治·齐美尔 (Georg Simmel) 的《货币哲学》(Philosophy of Money) 出版时，各学科之间的知识体系划分仍然相对不稳定。它是一部极限作品，既是哲学又是社会科学。尽管它的标题是社会学著作，但它已被封为社会学著作，这体现了对齐美尔遗产的纪律处分，掩盖了他更广泛的理论意义。这篇文章研究了纪律现象学，它开启了他的货币哲学，并介绍了一种以货币为中心的现代主义哲学方法，即“已成为实体的相对性本身”。齐美尔对知识实践的学科秩序的批判使得他的视角主义相对主义的价值得以表演性展示，作为对既定认识方式的潜力和局限性进行批判性自我反思的实践。在他的《金钱哲学》中，辩证思维表现为一个开放的过程，它包含了经验现实的多样性和流动性，远非寻求最终解决方案，而是通过包含生活经验的复杂性和矛盾性来加强对差异的认识。因此，齐美尔的工作为克服现代知识生活中学科界限的限制和约束的各种努力提供了一个具有持久方法论意义的模型。