{"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":67,"pdf_page":72,"physical_index":72,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"464044605457192d1b95b5e5226ad73fb925a1b6eef64ba5598664ff6a594486"},"chapter":"Müdigkeitsgesellschaft","content":"规训主体不是享乐主体，而是义务主体。康德的主体也服务于一项职责，从而压抑他的“天性”。康德的上帝，“一个统治一切的道德存在”，不仅仅是一个惩罚和判决的机构，他还有另一个常被忽视的、十分重要的面向，即作为一种奖赏的机制。道德的主体作为义务主体尽管为了美德而压制了一切享乐的天性，然而为了奖励他在痛苦中完成工作，有德性的上帝将赐予他福祉。上帝的赐福将“完全按照和德性相称的比例”进行“分配”[5]。道德的成就将得到相应的报酬。道德主体为了美德而承担痛苦，同时也清楚即将获得的奖赏。他和作为奖赏机制的他者之间存在一种亲密关系。这里不存在奖赏危机，因为上帝是守信的、不会欺诈的。\n\n67\n\n倦怠社会","previous_page":66,"next_page":68}