{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"04497cac-13ed-405b-bf60-31d9a915217d","title":"日常生活批判 第三卷","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787520108911","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"04497cac-13ed-405b-bf60-31d9a915217d","id":"04497cac-13ed-405b-bf60-31d9a915217d","uuid":"04497cac-13ed-405b-bf60-31d9a915217d","title":"日常生活批判 第三卷","normalized_title":"日常生活批判第三卷","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787520108911","isbns":["9787520108911"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":155,"navigation_url":"https://workshop.closeclaw.top/ai/book/04497cac-13ed-405b-bf60-31d9a915217d","title_url":"https://workshop.closeclaw.top/ai/title/%E6%97%A5%E5%B8%B8%E7%94%9F%E6%B4%BB%E6%89%B9%E5%88%A4%20%E7%AC%AC%E4%B8%89%E5%8D%B7","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/04497cac-13ed-405b-bf60-31d9a915217d/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/04497cac-13ed-405b-bf60-31d9a915217d/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/04497cac-13ed-405b-bf60-31d9a915217d","page_url":"https://workshop.closeclaw.top/api/ai/books/04497cac-13ed-405b-bf60-31d9a915217d/page","search_url":"https://workshop.closeclaw.top/api/ai/books/04497cac-13ed-405b-bf60-31d9a915217d/search"},"page":{"printed_page":559,"pdf_page":21,"physical_index":21,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"2492750fb163f1279dc34b46f793763d4d4dfa2f60f3be2a55e88574b1aa86f0"},"chapter":"CRITIQUE DE LA VIE QUOTIDIENNE","content":"对于海德格尔来说，与别人保持一定的距离还意味着，在此在(Dasein）的日常性中，正是在对别人的把握中，此在才找到它自己。此在不是它自己：别人已经剥去了此在的外衣。另外，此在既不是这一个，也不是那一个；既不是某个，也不是全体。此在是中性的：“他们”，常人(das Man)。②\n\n所以，海德格尔的这个本体现象学涉及了有关社会和实践的根本的、绝对的悲观主义。就此而言，这个本体现象学是与马克思主义的传统相悖的，对于马克思主义来讲，可以反击异化，克服异化。在萨特那里，首先是在《存在与虚无》中，我们可以看到与海德格尔相似的悲观主义。《存在与虚无》受到了笛卡儿化的和心理学化的海德格尔主义的启迪。别人（仅仅）是“主体”的堕落，“主体”的放弃。对比而言，对于马克思主义来讲，别人既是异化，也是去异化（它的可能性）：阶级关系上的异化，革命可能性上的去异化。萨特的著作包含日常生活批判的梗概：别人的凝视，恶劣的信仰，“王八蛋”的特征。但是对日常生活的这种批判依然不完整，实际上，萨特也没有这样提及日常生活批判，因为它还是深陷哲学和哲学范畴牢狱的囚犯，所以，仅带着人本主义倾向地稍微让人注意到了悲观主义。\n\n引 言\n\n① 见Nicolas Tertullian关于这位匈牙利哲学家的著作。Georg Lukács. Étapes de sa pensée esthétique, Le Sycomore, Paris 1980.\n\n② Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson, Basil Blackwell, Oxford 1962.\n\n559","previous_page":558,"next_page":560}