{"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":116,"pdf_page":124,"physical_index":124,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"00a51a433951f4d4ae714d82def1e5101bdb20293e25ba2d96d6b7174d9082d7"},"chapter":"现代性的哲学话语","content":"盾———还有一段距离。\n\n巴塔耶则从另一方向上继承尼采所开创的理性批判。巴塔耶也用神圣概念来表达那些充满矛盾的迷狂的临界经验。僵化的主体性在这些经验里面丧失了其自我。具有典型意义的，要推宗教献身行为和两性交媾行为。在这两种行为中，主体“心甘情愿地与自我分离”，给重新建立起来的“存在的连续性”腾出一席之地。①巴塔耶同样也探讨了本源力量。这种本源力量能够把合理分工的劳动世界和被放逐了的理性的他者沟通起来。重返已经失去的存在的连续性，可谓惊心动魂。巴塔耶称之为反理性因素的大爆炸和失去界限的自我的迷狂行为。在此消解过程中，势均力敌的个体之间的那种单子论的封闭主体性已不复存在。\n\n当然，巴塔耶探讨这种反个体化原则的酒神力量，并非沿着形而上学之思的自我克服的羊肠小道，而是直接采用描述和分析手法，抓住从事目的理性行为的主体自我超越和自我毁灭的现象。显然，巴塔耶感兴趣的是权力意志那种放荡不羁的特性，即权力意志的创造性和充溢性。权力意志在这里既表现为游戏、舞蹈、迷狂，也表现为由于解构、惊骇以及由于窥见痛苦和惨遭非命而引起的快乐等所导致的兴奋。巴塔耶带着好奇的目光仔细地分析了仪式化的献身行为和做爱行为的临界经验。他的好奇目光受到一种恐怖美学的左右和启发。安德烈·布勒东曾长期追随巴塔耶，但后来反目为仇。和海德格尔一样，布勒东并不回避尼采的基本审美经验，相反，还在超现实主义中把这种经验推向极端。巴塔耶像着了魔似的极力追究那些充满矛盾而又出格的情感反应，诸如羞耻、恶心、恐惧等。此外，他还分析了由突发、尖刻、猥亵、强暴等不良印象所引起的虐待狂式的满足。在这些突发式的情绪中，要求进入麻木不仁的迷狂状态和惊恐地从中退缩出来这样两种背道而驰的趋向同时进行。恶心、反意志、憎恶和肉欲、陶醉、贪婪等掺和在一起。剔除了这些充满张力的矛盾的意识变得无从把握。超现实主义者想用好斗的审美手段来消除这种恐惧状态。巴塔耶把这种“世俗的澄明”的遗迹一直追溯到人的尸体、野蛮主义、裸体、经血、乱伦等一系列禁忌当中。\n\n① 巴塔耶:《神圣的爱欲》(Der heilige Eros), Frankfurt am Main, 1982,“导论”，第10页以下。\n\n116","previous_page":115,"next_page":117}