{"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":160,"pdf_page":168,"physical_index":168,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d66ce246a489e72091029a8110187c86d4379bd5f48795922ca888e3e5775e18"},"chapter":"现代性的哲学话语","content":"2\n\n黑格尔和马克思都想克服主体哲学，但他们都陷入自己的基本概念当中而不能自拔。我们或许不能这样来指责海德格尔，但我们可以对他提出类似的质疑。海德格尔没有把自己从先验意识问题当中彻底摆脱出来，致使他除了选择抽象否定的方法之外，再也没有别的途径去打破意识哲学的概念牢笼。《关于人道主义的通信》是海德格尔在解释尼采期间长达十年的研究成果，在这部著作当中，海德格尔把自己的研究方法悄悄地与胡塞尔挂起钩来。正如他自己所说，他想用这部著作“坚持借用现象学的直观，尽管如此，仍然把目标对准‘科学’和‘研究’”。①\n\n按照胡塞尔自己的理解，他的先验还原作为一种程序允许现象学家在以下两者之间做出明确的区分：一边是用自然立场确立起来的存在者的世界，另一边是具有建构意义的纯粹意识领域，有了这种意识，存在者才有了意义。终其一生，海德格尔都在坚持这种程序直觉主义。在他后期的哲学中，他的这一举措仅仅摆脱了方法论上的要求，并发展成为“存在真理所特有的内在性”。甚至胡塞尔的提问方式对海德格尔也具有规范意义，因为海德格尔只是把认识论的基本问题转换成了本体论问题。在这两者当中，现象学针对的都是认知主体所关涉的世界。与洪堡，米德和晚期维特根斯坦不同，海德格尔并没有摆脱传统的理论立场、记述式语言应用以及陈述命题的有效性要求等。海德格尔最终还在否定意义上坚持意识哲学的基础主义。在《何谓形而上学》一书的导论中，海德格尔把哲学比作一棵大树，树干是科学，树根则是形而上学。海德格尔所宣扬的对存在的沉思回忆并没有使基础主义成为问题：\n\n① 海德格尔：《关于人道主义的通信》，第353页。\n\n160","previous_page":159,"next_page":161}