{"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":107,"pdf_page":115,"physical_index":115,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"1fab9c32f9259485c22b5139c1f9bde4f2cb177a0dcc663cd9e61a0252061b8d"},"chapter":"现代性的哲学话语","content":"奇特的是，尼采恰恰没有遵守他的酒神式的历史观，有关希腊悲剧中的合唱起源于古希腊的酒神崇拜的历史命题，从早期浪漫派的形成语境中获得了其现代性批判的要领。因此，这就更加需要对尼采疏远这种浪漫主义背景的原因加以解释。把酒神和基督相提并论，为我们提供了线索。况且，不仅荷尔德林曾经这样做过，诺瓦利斯、谢林、克洛伊策乃至整个早期浪漫派在接受神话时都是这样做的。之所以会把迷狂的酒神和救世主基督等同起来，是因为浪漫派的弥赛亚主义的目的是要更新西方，而非告别西方。新的神话理应挽回已经失去的协同性，并且无须拒绝解放，而解放同时也为在太一上帝面前作为个体的个人揭示出神话的本源力量。②对浪漫派而言，回归酒神只是为了开拓公共自由的维度，其中，基督预言必须在此岸获得兑现，这样才能使由宗教改革和启蒙运动共同加强并导致权威统治的主\n\n① 参阅《Patmos》一诗的开头：“哪里有灾难，哪里就有拯救者”，载荷尔德林：《全集》(Sämtliche Werke),第 2卷，F. 拜斯纳编，第173 页。\n\n②陶贝斯从这个意义考察了谢林对远古意识和历史意识、神话哲学和启示哲学之间界限的确定，认为：“晚期谢林的纲领并不是存在与时间’，而是存在与时代’。神话时间和启示时间是截然不同的。”陶贝斯：《论多神论的发展趋势》(ZurKonjunktur des Polytheismus'),载博雷尔:《神话与现代》，第 463 页。\n\n107","previous_page":106,"next_page":108}