{"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":14,"pdf_page":22,"physical_index":22,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"1389bf786577642cd93ed29c045c43dc225761f6ea634abbb6eab4ffed58bcfa"},"chapter":"现代性的哲学话语","content":"附：论本雅明的《历史哲学论纲》\n\n要梳理清楚本雅明在《历史哲学论纲》①中所表达的时间意识，并不是一件容易的事情。他的“现时”(Jetztzeit)概念明显糅合了超现实主义的体验和犹太教神秘主义的某些主题。具有创新意义的当下用它的本真瞬间打断了历史的连续性，并从历史的同质化流变过程当中逃逸出来。这一思想从以上两个方面吸取了营养。在弥赛亚出现之际，神秘主义制造了一种中止；同样，这种世俗化的精神启示也让短暂的事件凝固起来。本雅明所关注的，并不仅仅是一种意识的突然复兴：对这种意识而言，“每一个瞬间都是一条小小的通道，由此，弥赛亚可以获得现身”。②而且，本雅明以“现时”为轴心，把构成现代性的典型特征的激进的未来取向彻底倒转过来，以致现代性具有了一种更加极端的历史取向。对未来新事物的期待，只能依赖于对被压制的过去的回忆。本雅明把弥赛亚主义所中止的事件理解为“革命契机，由此可以为遭到压制的过去进行斗争”。③\n\n科瑟勒克在他的思想史研究构架中，根据在“经验空间”与“期待视野”之间不断增大的差异，描绘了现代的时间意识：\n\n我的观点是，在现代，经验与期待之间的差异越来越大。更确切地说，随着期待越来越远离以往所有的经验，现代才首次被理解为一个新的时代。①\n\n① 见《全集》，第1卷，第2册。\n\n②同上，《论纲》，第18条。\n\n③ 同上，《论纲》，第17条。\n\n14","previous_page":13,"next_page":15}