{"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":252,"pdf_page":260,"physical_index":260,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"2da4d04dc0681ab64ace4a07a933cea16b4b0fb0b59d6628ca7f3bc81340de97"},"chapter":"现代性的哲学话语","content":"福科认识到，巴塔耶必须在色情的经验领域中寻求自我超越而又毫无节制的主体性，因为，巴塔耶严格地从无神论角度来思考神圣概念。神圣的世俗化的确是一种超越的模式；但巴塔耶并没有忽视如下事实：现代性当中已经没有什么值得世俗化的了，而且，哲学家的使命也不在于创造一个存在神秘主义替代物。巴塔耶在性的经验视野与上帝的死亡之间建立起一种内在联系：\n\n不是要赋予古老的姿态以新的内容，而是要实现没有对象的世俗化，这是一种虚空而又面向自我的世俗化，其工具针对的就是它自己。①\n\n接下来，我想首先阐明巴塔耶用社会的同质因素和异质因素分析法西斯主义对于现代性的结构具有怎样的意义。巴塔耶认为，现代性植根于理性历史之中，其中，自主的力量与劳动的力量相互冲突。理性历史从古代神圣社会一直延续到彻底物化的超级大国苏联。在苏联这个超级大国，封建社会最后残余的自主权都被消除了。然而，同质因素和异质因素的彻底分离，开启了一个新的视角，可以由此来考察一种把社会平等和个人自主融为一体的社会形态。而巴塔耶从人类学的角度把异质解释为遭到隔绝和遭到歧视的部分，这就违背了一切辩证法思想。于是，出现了这样的问题：巴塔耶到底想怎样来解释从僵化和物化的社会向个人自主权的复兴的革命性转变？普通经济学把自己关注的对象扩大到了整个自然界的能量守衡问题，因此，普通经济学可以看作是对上述问题的一个回应。但普通经济学研究陷入自我指涉的理性悖论当中。因此，巴塔耶最终依然摇摆不定：究竟是重新继承黑格尔的启蒙辩证法设计，还是直接依靠科学分析和语言神秘主义。\n\n①《论知识的颠覆》，第33页。\n\n252","previous_page":251,"next_page":253}