{"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":164,"pdf_page":172,"physical_index":172,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"1fc96e7c14f5c1402729a5af50032516f61c9403c45d76caf667b42ba9306bab"},"chapter":"现代性的哲学话语","content":"3\n\n海德格尔曾反复强调，他对此在作生存论分析，目的只有一个，就是要重提形而上学发轫以来一直遭到遮蔽的存在的意义问题。他想占领一个制高点，因为正是在这个位置上，形而上学的历史显示出了其同一性意义，同时也走向完结。①海德格尔在后期提出的这个独断要求，掩盖了《存在与时间》形成的实际语境。我所说的不仅是十九世纪的晚期唯心主义，也包括第一次世界大战之后席卷整个德国哲学界(从李凯尔特经舍勒到哈特曼)的新本体论转型。哲学史称这段时期为新康德主义走向崩溃的时代——新康德主义在当时是惟一一种有世界影响的哲学学说，但所谓转型并不是要回到前康德的本体论。相反，各种形式的本体论思想都被用来把先验主体性拓展到认知领域之外，并使之“具体化”。历史主义和生命哲学已经揭示了传统的日常经验和超越经验、审美创造性、肉身存在、社会存在以及历史存在，并将它们提高为哲学考察的对象—这些超越先验主体建构能力之外的经验领域，不管如何，都打破了古典意义的先验主体概念。狄尔泰、柏格森和西美尔等用带有活力论色彩的模糊的生命力或意识流代替了先验综合的创造功能；但他们在这样做的时候，并没有摆脱意识哲学的表现模式。对他们来说，主体性观念已经具有决定意义：主体性把自己外化出来，目的是想把对象化重新融人到自身的体验当中。①海德格尔受到了他们的启发，但他意识到了意识哲学的基本概念并不适用。他所面临的问题是：消灭从康德开始投入使用的先验主体性概念，而又不抹杀主体哲学(最近的就是胡塞尔的现象学)所探讨的分化的丰富性。\n\n① W.舒尔茨从这个角度确定了“海德格尔在哲学史上的地位”，载：《哲学通览》(Philosophischer Rundschau),1953,第 65 页以下;O. 珀格勒(编):《海德格尔》(Heidegger),Köln,1969,第 95页以下。\n\n164","previous_page":163,"next_page":165}