{"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":263,"pdf_page":271,"physical_index":271,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"4fc59c0e0578771b3a8b2e3055a0aed0a8b1e716d9e0c80cf9293e841447da58"},"chapter":"现代性的哲学话语","content":"巴塔耶的理论代表作就是以消费概念为主线而展开论述的。经过长达十八年的准备之后，其第一部分以《遭到排挤的部分》(La Part mandite')为题，于1948年正式发表。1956年，巴塔耶又以《自主权》为题，发表了第三章的部分内容。他与实践哲学的问题和概念之间的距离可谓越来越大。在某种意义上，巴塔耶的理论可以说是卢卡奇、霍克海默和阿多诺等沿着韦伯一马克思主义路线所发展起来的物化理论的一种对立物。自主权与物化的工具理性原则是相对立的：后者源自社会劳动领域，并在现代社会占据了统治地位。获得自主权，也就意味着，不要像劳动中那样把自己还原到物的状态，而是要释放出主体性：主体从劳动中摆脱了出来，在瞬间中获得满足，并转向自我消耗。自主权的本质就是无用的消费和“我所喜欢的一切”。不过，这种自主权沉湎在解神秘化和物化等世界历史过程所做出的判断之中。这种统治的本质在现代社会中被精神化，并从一个空间中被驱逐了出去：这个空间把一切都归结为可以利用和可以支配的对象形式，即私有财产的对象形式，它的构成要素只有物：\n\n工业社会的基础是强调商品(物)的优先性和自主性。在工业社会开始的时候，就存在着一种反抗意志，一种外在于行为世界和客体世界的本质—正是它使我们在恐惧和诱惑面前剧烈地颤抖。①\n\n这和早期卢卡奇的观点有着惊人的相似之处。因为，这个观点看起来是主张：排斥神圣的过程似乎是资本主义生产方式\n\n① 《理论著作》，第164页。\n\n263","previous_page":262,"next_page":264}