{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"296fac69-2927-4952-8b17-011f7141a0cd","title":"现代性的哲学话语","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544715829","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"296fac69-2927-4952-8b17-011f7141a0cd","id":"296fac69-2927-4952-8b17-011f7141a0cd","uuid":"296fac69-2927-4952-8b17-011f7141a0cd","title":"现代性的哲学话语","normalized_title":"现代性的哲学话语","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544715829","isbns":["9787544715829"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":463,"navigation_url":"https://workshop.closeclaw.top/ai/book/296fac69-2927-4952-8b17-011f7141a0cd","title_url":"https://workshop.closeclaw.top/ai/title/%E7%8E%B0%E4%BB%A3%E6%80%A7%E7%9A%84%E5%93%B2%E5%AD%A6%E8%AF%9D%E8%AF%AD","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/296fac69-2927-4952-8b17-011f7141a0cd/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/296fac69-2927-4952-8b17-011f7141a0cd/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/296fac69-2927-4952-8b17-011f7141a0cd","page_url":"https://workshop.closeclaw.top/api/ai/books/296fac69-2927-4952-8b17-011f7141a0cd/page","search_url":"https://workshop.closeclaw.top/api/ai/books/296fac69-2927-4952-8b17-011f7141a0cd/search"},"page":{"printed_page":104,"pdf_page":112,"physical_index":112,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"1100a89a9720d446ad1c1fb41f3a4fa191ccfebbf770d025943399eda4d7551c"},"chapter":"现代性的哲学话语","content":"在陷入极端反思的现代条件下，是艺术，而非哲学，一直在保护着那道曾经在宗教信仰共同体的隆重祭祀中燃烧起来的绝对同一性的火焰。艺术以一种新的神话面貌重新赢得了其公共特性。但艺术已不再只是哲学的工具，而是哲学的目的和未来。这种哲学完成之后，还会回归到它所发源的诗的海洋里：\n\n至于何者是科学复归于诗的中间环节，这个问题一般说来也不难回答，因为……神话里已有这样一个中间环节。………新的神话会如何产生倒是一个问题，它的解决惟有寄希望于世界的未来命运。①\n\n这里与黑格尔的区别是显而易见的—无需思辨理性，单单是诗，只要它以新的神话形式发挥公共效力，就足以取代宗教的凝聚力。然而，为了达到这一步，谢林却建立了一个完整的哲学体系。在新的神话纲领中，思辨理性自身也实现了飞跃。施莱格尔对此则不以为然，他劝告哲学家“要摆脱掉建构体系的好斗外表，和荷马一道置身于新诗的殿堂里，和平共处”。②在施莱格尔的笔下，哲学所期待的新的神话，变成了一种弥赛亚主义的希望，深受历史先兆的鼓舞这种历史先兆表明，“人类为了找到中心，使出了浑身解数。人类要么走向毁灭要么自我更新—遥远的古代将再次生灵活现，渺茫的未来教化已依稀可辨”。③在谢林那里，这种历史期待有根有据，但由于施莱格尔对思辨理性的定位发生了变化，因此，它也变得世俗化了，并且具有弥赛亚主义的味道。\n\n① 谢林：《作品集》，第629页。\n\n② F. 施莱格尔：《校勘版作品集》，第2卷，第317页。\n\n③同上，第314页。\n\n104","previous_page":103,"next_page":105}