{"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":191,"pdf_page":199,"physical_index":199,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"6e434c99d246e8b79248527f5409faf46b0067570d459fbdb5372fa69844c81b"},"chapter":"现代性的哲学话语","content":"正如我们将要看到的，由于逻各斯始终都是处于说出的言词当中，所以，德里达想到语音中心论中去寻找西方的逻各斯中心论。\n\n德里达转向文字学，可谓发聋振聩；回顾一下关于自然之书或世界之书的隐喻，可以帮助我们理解他的这一转向。这些隐喻指向的是很难读懂但逐步可以破解的上帝的手笔。德里达引用了雅斯贝尔斯的说法：“世界是一个从未得到彻底理解的他者世界的手笔。只有存在才能逐步破译出世界的意义。”由于远古的文本已经失传，所以才会出现大量的书本。德里达用弗朗茨·卡夫卡的方式把失传文本的思想推向了极端，这样，他就消除了这一图景当中的一切乐观主义特征。记载上帝笔迹的书从未出现过，出现的只是它的踪迹，但即便是这些踪迹也已经烟消云散。最迟从十九世纪开始，这种意识就构成了现代性自我理解的典型特征：\n\n认为每一本书的任何一页本身就紧紧维系着独一无二的真理文本……维系着谱系学的选集。这一次是维系着理性的《圣经》，维系着上帝(据说他以或多或少被推延了的方式教会我们写作)所阅读的无尽的手稿，但这种神学上的确定性注定已失落了。不仅如此，这种已失落的确定性，这种神圣文字的缺席，即首先是犹太人的上帝(在必要时他自己也写作)的缺席，并没有全然地含糊其辞地规定某种像“现代性”这样的东西。如同神圣符号的缺席及其幽灵一般的出没，它调节着现代的批评和美学。①\n\n① 《论文字学》，第23页及下页。\n\n191","previous_page":190,"next_page":192}