{"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":336,"pdf_page":344,"physical_index":344,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"146605f0442fa638b603b7480697115a798d90cfece3e256912433617949fdea"},"chapter":"现代性的哲学话语","content":"我们肯定会想到，或许有一天，人们将无法用一种不同的肉体经济学和享乐经济学准确地理解，我们怎么会接受性的专断统治。①\n\n我们暂时所能想到的不同的肉体经济学和享乐经济学，不再是一种权力经济学，而是一种后现代理论—这种理论能够阐明批判的潜在标准。而在这一天到来之前，反抗从肉体语言信息中如果说无法获得论证的话，那至少也能获得其动机。这里说的是饱受折磨的肉体所具有的无声语言，它拒绝在话语中实现自我扬弃。②\n\n当然，福科本人是不会接受这种解释的，尽管我们可以从他的某些说法中找到解释的根据。否则，福科就会和巴塔耶一样为理性的他者留有余地，而自《疯癫与文明》以来，福科一直用充分的理由拒斥理性的他者。他反对自然主义的形而上学，因为这种形而上学把反权力吹捧为一种前话语的化身。1977年，福科在回答伯纳德-亨利·列维时说道：\n\n您所说的自然主义是这样一种观念：人们必须到权力及其行动和狡诈背后去重新发现事物的原始活力—在疯人院的高墙后面是疯癫的原发性，劳改场中弥漫着罪犯不安的创造力，性禁忌背后隐藏的是纯粹的欲望。①\n\n① 福科：《性史》，第190页。\n\n②彼得·斯洛特迪耶克以犬儒主义者的无言的肉体抗议形式为例阐述了这种可能性，请参阅其《犬儒理性批判》(Kritik der Zynischen Vernunft),2Bde. ,FrankfurtamMain，1982。当然，福科自己的研究走的是另外一条路子。请参阅其为德雷福斯和拉比诺的著作所撰写的第二版后记，1983，第229页以下。\n\n336","previous_page":335,"next_page":337}