{"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":161,"pdf_page":169,"physical_index":169,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"fec901973db9cc17cc77fed42090093baa8a05ea0e092ffbeb5ccd1253ec9fe3"},"chapter":"现代性的哲学话语","content":"形象地说，它并未截断哲学的根基。相反，它还为哲学提供基础，培育土壤。①\n\n由于海德格尔并不反对建立在自我论证基础上的哲学的等级秩序，所以，他只能通过挖掘更深的基础因而也就不稳定了—来反对基础主义。在这个意义上，存在的天命观念仍然和它通过抽象而否定的对立面联系在一起。海德格尔超越了意识哲学的视界，却停留在了其阴影之中。接下来我想以《存在与时间》为例，进一步深入探讨海德格尔的这一模糊立场。但在此之前，我想先列举三种非常糟糕的结论：\n\n(a)十八世纪末以来，现代性话语虽然花样不断翻新，但主题只有一个：社会约束的削弱、私人化和分裂—一句话，片面合理化的日常实践的变形，这种日常实践唤起了人们对宗教一体化力量的替代物的需要。有些人把希望寄托在理性的反思力量身上，或至少是寄托在理性的神话身上；也有一些人呼唤艺术的神奇创造力，以为艺术应当能够重建公共生活的核心。黑格尔所说的哲学的需要，经过从施莱格尔到尼采的变换之后，成了一种新神话的理性批判的需要。但只有海德格尔才从本体化和基础化的角度把这种具体的需要归纳为脱离存在者的存在。这样，海德格尔就搞混了两个方面的内容：一个是来自模糊合理化生活世界的病理学需要的根源，另一个是作为激进理性批判的经验背景的主观主义艺术。海德格尔用存在的天命揭示了日常交往实践的外在扭曲，而这种存在的天命难以把握，只有哲学家才能掌握。同时，海德格尔消除了一切揭示秘密的可能性，为此，他把有缺陷的日常理解实践当作自我持存的实践而抛到一边，因为这种自我持存的实践遗忘了存在，纯粹是建立在算计的基础上，因而是肤浅的；此外，他还剥夺了生活世界当中分裂的伦理总体性所能具有的任何一种本质的兴趣。①\n\n① 海德格尔：《关于人道主义的通信》，第363页。\n\n161","previous_page":160,"next_page":162}