{"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":177,"pdf_page":185,"physical_index":185,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"ee433a9497c9a277b25b95ca1ef1042799b0da62cef4a46e2ba39cac97b4542c"},"chapter":"现代性的哲学话语","content":"(b)海德格尔拒绝存在本体论的自由概念。此在不再是世界的筹划者，在这种筹划当中，存在者在自我呈现的同时又自我隐遁。相反，展示世界以创造意义的创造性进入了存在自身。此在屈从于无法控制的存在意义的权威，并且摆脱了被怀疑具有主体性倾向的自我捍卫意志。\n\n(c)最后，海德格尔否定了还原到第一原则的基础主义思想，不管它是出现在传统形态的形而上学当中，还是出现在从康德到胡塞尔的先验哲学当中。当然，海德格尔并未否定建立在根本基础之上的认识等级，而只是否定了源始的超时间特征。海德格尔把起源时间化，而起源依然保有第一原则的权威性，具体表现为一种深不可测的宿命。此在的时间性现在只是时间化的存在天命的光环。源始哲学意义上的第一原则被时间化了，这一点反映在存在的非辩证本质当中：神圣之物—存在作为神圣之物应当借助诗人的语词而表达出来——和在形而上学中一样，被认为是绝对无中介的。\n\n颠覆基础主义的后果就是改变了海德格尔在未曾完成的《存在与时间》第二部分中预告的计划。根据《存在与时间》的自我理解，这个部分的内容应当是现象学对本体论历史的分解、打破僵化的传统、唤醒当代人对古代本体论经验的问题意识。亚里士多德和黑格尔对待哲学史都是一样的，都把它当作是其体系的前历史。海德格尔转向之后，开始只是计划性的工作就带上了普世历史的意义，因为形而上学——以及对其背景进行解码的诗人语词——的历史，已经成为惟一可以上手的存在天命的中介。由此，海德格尔继承了尼采对形而上学批判的反思，目的是要把尼采作为形而上学历史的模糊的终极者而安置到形而上学历史当中，并继承其酒神弥赛亚主义遗产。\n\n177","previous_page":176,"next_page":178}