{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"24db3d42-72f5-4236-8255-80f6ff3283d0","title":"回到福柯 暴力性构序与生命治安的话语构境","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208136014","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"24db3d42-72f5-4236-8255-80f6ff3283d0","id":"24db3d42-72f5-4236-8255-80f6ff3283d0","uuid":"24db3d42-72f5-4236-8255-80f6ff3283d0","title":"回到福柯 暴力性构序与生命治安的话语构境","normalized_title":"回到福柯暴力性构序与生命治安的话语构境","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208136014","isbns":["9787208136014"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":611,"navigation_url":"https://workshop.closeclaw.top/ai/book/24db3d42-72f5-4236-8255-80f6ff3283d0","title_url":"https://workshop.closeclaw.top/ai/title/%E5%9B%9E%E5%88%B0%E7%A6%8F%E6%9F%AF%20%E6%9A%B4%E5%8A%9B%E6%80%A7%E6%9E%84%E5%BA%8F%E4%B8%8E%E7%94%9F%E5%91%BD%E6%B2%BB%E5%AE%89%E7%9A%84%E8%AF%9D%E8%AF%AD%E6%9E%84%E5%A2%83","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/24db3d42-72f5-4236-8255-80f6ff3283d0/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/24db3d42-72f5-4236-8255-80f6ff3283d0/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/24db3d42-72f5-4236-8255-80f6ff3283d0","page_url":"https://workshop.closeclaw.top/api/ai/books/24db3d42-72f5-4236-8255-80f6ff3283d0/page","search_url":"https://workshop.closeclaw.top/api/ai/books/24db3d42-72f5-4236-8255-80f6ff3283d0/search"},"page":{"printed_page":422,"pdf_page":477,"physical_index":477,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d68368ff3afbbe0ec990548a83ee04c25e0a0e490f1566477d611b113ffd7cc5"},"chapter":"第十一章 全景敞视主义的治安一规训社会","content":"三、启蒙之痛：知识滥用下的权力统治\n\n福柯指出，从康德在启蒙与批判之间制造的差异中，有一个真正的问题被透泄出来，即知识与统治的关系。福柯将其深化为功能性的认知与权力的关系。依福柯所见，在康德那里，“启蒙这个问题基本上是从知识的角度(termes de connaissance)提出来的,就是说,是从现代科学的建构时代知识的历史命运(destinée historique de la connaissance)这个角度,才开始提出这个问题”[31]。而福柯却认为,这里的问题的实质恰恰是在知识的命运中寻找“权力的不确定的效用(effets depouvoir indéfinis)”,它会将这种知识与所有可能的知识的建构状况(conditions de constitution)和合法性(légitimité)联系起来,必然生成一种“认知的历史模式(modes historiques duconnaître)之合法性研究’的分析程序”。在此处文本的话语运作中，我们可以看到福柯对connaissance概念的小心使用，因为在康德那里，知识是一种先验概念构架系统。依福柯判断，这正是18世纪以来狄尔泰和后来哈贝马斯等人的理解方式。在这种理解方式中，一个关键性的追问发生了：“知识对自己的错误观念,它受到怎样的滥用(usageexcessif),因而它与什么样的统治(domi-nation)相关?”具体说,我们凭什么自以为是地“向自然立法”?什么东西使我们可以将碎片般的感性经验现象整合为世界景象?我们依据什么合法性去统治和征服整个世界？在福柯眼中，这才是真正的批判性思考。\n\n回到福柯\n\n422","previous_page":421,"next_page":423}