{"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":295,"pdf_page":303,"physical_index":303,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"2313ab74f54c35511bd24da3699cb9a95b2ae36e8e048f53b8b6222b4e178630"},"chapter":"现代性的哲学话语","content":"福科试图抛弃现代性的在场主义时间意识(a)。他想打破当下的优先性。在未来问题的压力下，当下显得非常突出，在自我陶醉过程中与过去建立起联系。福科对一种历史写作的在场主义进行了清算，因为这种历史写作并未超越其解释学的发生语境，而对长期以来处于四分五裂状态的同一性加以确证。因此，谱系学不应当去寻找起源，而是要揭示话语形态的偶然性开端，分析实际发生历史的多样性，消除同一性的幻象，特别是消除书写历史的主体自身及其同代人所幻想的同一性：\n\n正是从灵魂假装是统一的，或自我编造一种同一性的地方出发，谱系学家开始研究那一开端……对血统的分析，促成了对自我的拆解，在这个空洞的综合之处，代之以大量稍纵即逝的事件的繁衍滋生。①\n\n由此也就导致福科在方法论上告别解释学(b)。新的历史学不是利用理解(Verstehen)，而是利用解构和消除效果历史的语境——这种语境假定性地把历史学家与一个对象联系了起来，而历史学家为了从中重新发现自我，与对象处于沟通之中：\n\n我们必须把历史从图像中解脱出来……由此它找到了自己的人类学证据：这是一种有着上千年历史的集体记忆，……其基础是历史文献，目的是要唤醒人们的记忆。②\n\n① 福科：《尼采、谱系学、历史》(F. Nietzsche,Die Genealogie, die Historie')，载其：《论知识的颠覆》，第89页。\n\n② 福科:《知识考古学》(Archäologie des Wissens), frankfurt am Main, 1973,第14页及下页。\n\n295","previous_page":294,"next_page":296}