{"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":333,"pdf_page":341,"physical_index":341,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"3ed9f0d7f275bfe148391c2a4f533f63d210fb75689ee05b494ba72c956ecc81"},"chapter":"现代性的哲学话语","content":"福科的异端立场所得到的惟一证明就在于，他没有依靠人文主义话语，而是放弃了人文主义话语；福科用现代权力形态的特征本身来对这种策略性的自我理解做了说明。福科不厌其烦地描述说现代规训权力是有限的，永恒的、创造性的，无所不在，而且形成网络；他认为，这种权力更多地是体现在肉体而非大脑当中。规训权力具有一种生命权力的形态，更多占领的是肉体而非心灵，它使肉体臣服于一种无情的规范化强制—而无需任何规范基础。规训权力直接通过一种错误的意识而发挥作用，这种错误意识是在人文主义话语中形成的，因而必然会遭到反话语的批判。相反，人文科学话语和它的应用实践一起融合成为一种不透明的权力关系，面对这种权力关系，任何一种意识形态批判势必都会束手无策。人文主义批判和马克思以及弗洛伊德的批判一样，都立足于合法权力和非法权力、有意识的动机与无意识的动机之间的对立，并反对一切压迫制度、剥削制度和排挤制度；这种批判自身也处于危险之中，危险就在于它会进一步加强人文主义，而这种人文主义在过去已经从天上降到了人间，并汇聚成为规范化的暴力。\n\n这一论点足以让我们不再把谱系学的历史写作当作批判，而是当作战胜规范的权力形态的策略和手段。但是，如果它仅仅为了动员起反权力，仅仅是为了策略性的战斗和对抗，就会出现这样的问题：我们为何要全力以赴去反抗现代社会躯体的血液循环中的权力，而不干脆去适应它呢？果真如此的话，知识谱系学作为一种斗争的手段，同样也是多余的。对于愿意接受挑战的对手的长处和弱点进行客观的分析，无疑是有用的但问题在于，斗争究竟是为了什么呢？\n\n①《权力/知识》，第195页。\n\n333","previous_page":332,"next_page":334}