{"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":219,"pdf_page":227,"physical_index":227,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"0ef3f9ad49e87f3d58688e2ea1395a1248c5001c1d9a0595a54934206ba18dd6"},"chapter":"现代性的哲学话语","content":"阿多诺用审美来论证对残存理性的信念，而理性已经被赶出了哲学领域，成了一种荒诞的乌托邦。德里达不愿意支持阿多诺的这个观点。同样，德里达也不认为，为了“消除形而上学”而使用形而上学概念的海德格尔真的已经摆脱了主体哲学的概念束缚。当然，德里达还想沿着既有的形而上学批判路径继续向前。他也想打破这一困境，而不愿意在其中苦思冥想，找不到任何出路。不过，他和阿多诺一样，也反对海德格尔毫不犹豫地从其对手源始哲学那里模仿过来一种深层姿态。由此看来，德里达与阿多诺之间也有着相似的地方。\n\n阿多诺和德里达在思维方式上的相似性需要进一步加以分析。阿多诺和德里达都对确定性、总体化以及囊括一切的模式特别是对艺术作品中的有机结构保持高度的敏感。因此，他们都强调寓言先于象征、转喻先于隐喻、浪漫先于古典；他们都把断片当作表现形式，并对一切体系提出质疑。他们都从临界状态出发来推测常规状态。他们都是否定的极端主义者。他们在边缘和偶然中发现了本质，依靠颠覆和抛弃来寻找正义，在边缘和非本真性中寻找真实性。他们对一切直接性和实质性都抱着不信任，与此相应的，则是对中介化、潜在的前提以及依赖性的不懈追踪。他们一边对源始、本源以及第一性加以批判，一边则是狂热地揭露一切制造、模仿以及次要的东西。阿多诺著作中贯穿着一个唯物主义的主题—比如，对唯心主义命题的揭露、对虚假的结构关系的颠覆，以及有关客体优先性的观点等，在德里达的补充逻辑中找到了其对应物。解构是一种革命活动，其目的是要打破基本概念之间隐蔽的等级秩序，推翻基础关系和概念的统治关系，诸如言语与书写、理智与感性、自然与文化、内在与外在、精神与物质、男人与女人等。逻辑学和修辞学也构成了这样一对概念。从亚里士多德开始，人们就强调逻辑学优先于修辞学，而德里达特别关注的就是如何颠覆这种经典的优先性。\n\n① 施耐德巴赫：“辩证法作为理性批判”(Dialektik als Vernunftkritik'),载弗里德堡、哈贝马斯(编)：《阿多诺讨论文集》，第66页以下。\n\n219","previous_page":218,"next_page":220}