{"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":217,"pdf_page":225,"physical_index":225,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"dd11a5a9765137addcc4a75b8e7287f41452b38b556dd8bd72038316d09211c5"},"chapter":"现代性的哲学话语","content":"当然，如果上述说法不无道理的话，那么，德里达实际上是回到了神秘主义转向启蒙主义的历史时刻。这个转向是在十八世纪完成的，而这也是索勒姆毕其一生所追寻的对象。正如阿多诺所指出的，在二十世纪语境中，神秘主义与启蒙主义在本雅明那里“最后一次”走到了一起，而这一次依靠的是历史唯物主义的手段。至于这种独特的思想运动是否可以用一种消极的基础主义来加以重复，在我看来是很成问题的。无论如何，它都只会让我们在尼采及其追随者试图超越的现代性当中越陷越深。\n\n而在现代条件下，上帝已经脱离了一种没有任何约束性的本体神学。因此，德里达的意图或许并不在于用远古的资源来克服现代性，而是要充分关注现代的后形而上学思想条件，因为在这些条件下，本体神学所遮蔽的与上帝之间的对话再也无法继续进行下去。\n\n217","previous_page":216,"next_page":218}