{"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":146,"pdf_page":154,"physical_index":154,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"38ad600899b9a32b7eba408d806a9414673f62178a7845ee6ab82d52bb0549ab"},"chapter":"现代性的哲学话语","content":"这样一个问题为我指出了通向正确道路的方向，这个问题的提出本来是因为在词源学中出现了各种不同的表达“好”的文字符号：在这里我发现所有这些名称都把我们引回到同一个概念转化——基本概念的等级含义往往是“高尚”、“高贵”，由此又必然转化出含有“精神高尚”、“高贵”意思的“好”，含有“精神崇高”、“精神特权”意思的“好”；这一转化又总是伴随着另外那种转化，“普通的”、“粗俗的”、“低浅的”终于被转化成了“坏”的概念。①\n\n因此，权力的谱系学定位获得了一种批判意义：按照出身来说，较早的力量和比较高贵的力量就是主动的力量、具有创造性的力量；而较晚的力量和比较低级的力量，就是反动的力量，它们所表达出来的是一种权力的颠覆意志。\n\n这样，尼采手里就有了概念的武器，借助这种武器，尼采就可以谴责理性信仰及禁欲理想、科学和道德等的贯彻过程仅仅是低级的反动力量在事实上的获胜，并且决定了现代性的命运。众所周知，这些力量应当是从弱者的憎恨和“堕落生命的保护本能和拯救本能”②当中形成的。③\n\n① 尼采：《全集》，第5卷，第261页。\n\n②同上，第366页。\n\n③ 我在这里感兴趣的是论证的结构。尼采通过追溯一种源始神话形态而坚持揭露者和批判者的立场，当然，前提是他要用意识形态批判的自我关涉来摧毁意识形态批判。《论道德的谱系》中的意识形态内涵则是另外一回事，这里涉及到的是尼采与现代观念的斗争，对于这场斗争，有教养而又蔑视民主的人始终表现出极大的兴趣，请参阅：R. 毛雷尔：《尼采与批判理论》(Nietzsche und die Kritische Theo-rie');G. 罗尔莫泽：《尼采的道德批判》(Nietzsches Kritik der Moral')，载：《尼采研究》，Berlin,1982,第34页以下和第328页以下。\n\n146","previous_page":145,"next_page":null}