{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"021891ed-c649-4b38-aee1-9249a053f447","title":"倦怠社会","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787521704693","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"021891ed-c649-4b38-aee1-9249a053f447","id":"021891ed-c649-4b38-aee1-9249a053f447","uuid":"021891ed-c649-4b38-aee1-9249a053f447","title":"倦怠社会","normalized_title":"倦怠社会","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787521704693","isbns":["9787521704693","0120192519"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":118,"navigation_url":"https://workshop.closeclaw.top/ai/book/021891ed-c649-4b38-aee1-9249a053f447","title_url":"https://workshop.closeclaw.top/ai/title/%E5%80%A6%E6%80%A0%E7%A4%BE%E4%BC%9A","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/021891ed-c649-4b38-aee1-9249a053f447/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/021891ed-c649-4b38-aee1-9249a053f447/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/021891ed-c649-4b38-aee1-9249a053f447","page_url":"https://workshop.closeclaw.top/api/ai/books/021891ed-c649-4b38-aee1-9249a053f447/page","search_url":"https://workshop.closeclaw.top/api/ai/books/021891ed-c649-4b38-aee1-9249a053f447/search"},"page":{"printed_page":108,"pdf_page":113,"physical_index":113,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"37a09e3a3ad9706f8bc07125171eb9533d52d59b5ec7f80b879e060018813b16"},"chapter":"Müdigkeitsgesellschaft","content":"[25]Nietzsche, Menschliches, Allzumenschliches I, a. a.O., S. 235 f.\n\n[30]Agamben, Bartleby oder die Kontingenz, Berlin 1998, S. 33.\n\n[34]康德和列维纳斯的伦理学理论都是以免疫学的逻辑建构的。例如，康德的道德主体是宽容的，这是一个典型的免疫学范畴。宽容的对象即是他者。康德的伦理学是一种否定性的伦理学，黑格尔以其认同理论（Theorie derAnerkennung)把这种学说发展到极致。列维纳斯则恰恰相反，他把自我的免疫容忍度降到零点。自我面对来自他者的“暴力”，因此受到了绝对的挑战。列维纳斯的伦理学着重强调他者，因此带有免疫学的痕迹。\n\n倦怠社会\n\n108","previous_page":107,"next_page":109}