{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"231a69de-8526-4d34-8fa7-231b09af93a8","title":"技术体系：理性的社会生活","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787552024104","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"231a69de-8526-4d34-8fa7-231b09af93a8","id":"231a69de-8526-4d34-8fa7-231b09af93a8","uuid":"231a69de-8526-4d34-8fa7-231b09af93a8","title":"技术体系：理性的社会生活","normalized_title":"技术体系理性的社会生活","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787552024104","isbns":["9787552024104"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":328,"navigation_url":"https://workshop.closeclaw.top/ai/book/231a69de-8526-4d34-8fa7-231b09af93a8","title_url":"https://workshop.closeclaw.top/ai/title/%E6%8A%80%E6%9C%AF%E4%BD%93%E7%B3%BB%EF%BC%9A%E7%90%86%E6%80%A7%E7%9A%84%E7%A4%BE%E4%BC%9A%E7%94%9F%E6%B4%BB","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/231a69de-8526-4d34-8fa7-231b09af93a8/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/231a69de-8526-4d34-8fa7-231b09af93a8/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/231a69de-8526-4d34-8fa7-231b09af93a8","page_url":"https://workshop.closeclaw.top/api/ai/books/231a69de-8526-4d34-8fa7-231b09af93a8/page","search_url":"https://workshop.closeclaw.top/api/ai/books/231a69de-8526-4d34-8fa7-231b09af93a8/search"},"page":{"printed_page":174,"pdf_page":190,"physical_index":190,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"8503efe411626be24b62186ab37aed63a372548c6aee92bd651a0a2d63723d36"},"chapter":"第五章技术体系时代的理性和经验","content":"本章试图给出格式塔变换的一个批判性版本。我从检查卢卡奇、海德格尔、霍克海默和马尔库塞的相关论据开始，最后讨论判断理论并以此来重启启蒙运动的追求。\n\n物化和去物化(dereification)\n\n扬弃与精神重塑之间的对立在卢卡奇和海德格尔的理论中可以找到例子。他们的技术行动理论是互补的，但他们的结论却十分不同。卢卡奇把马克思的政治经济批判看成是对形式化合理性批判的一个模型。在卢卡奇看来，正是工人对强加给他们的资本主义方式的抵制使得马克思的批判成为可能。卢卡奇把这个模型一般化为一种合理化形式与生活内容之间的辩证关系，他论证了资本主义生活中的日常经验包含了一种支持理论批评的批判性因素。我把这种理由与经验之间的互动概念称为“连续性论题”(continuitythesis)，它以另一种方式与胡塞尔和海德格尔全面解释的现象学共有相同的结论。\n\n胡塞尔把现代性危机理解为意义的整体缺失，他把责任归咎于科学自然主义。为了回应科学自然主义，他坚持应该在生活世界中给科学以现象学的奠基。如果生活世界是科学所预设的意义的来源，那么，科学就并不有悖于经验，而是与某些特定方向如量化的精确性和演绎的严格性一起，构成经验的一种延伸。形式化的知识最终依赖于日常知识的范畴，并为日常知识提供“清楚和明确”(clear and distinct)的科学应用。同样的方式也可以运用于合理的技术规训中。这些技术规训的概念所拥有的意义也依赖于生活世界。尽管技术体系有物化的特征，技术体系的认知基础无法独立于生活世界，而是生活世界的一种特殊的延伸。\n\n174\n\n技术体系：理性的社会生活","previous_page":173,"next_page":null}