{"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":339,"pdf_page":347,"physical_index":347,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"a4842f26e4f5c2ba7c89f02c1be2b2ea7e6cdb4045384055f28fbda58e250c7d"},"chapter":"现代性的哲学话语","content":"当然，福科会把这类异议当作“窃取论点”(petitio principii)而加以拒绝。它们难道不是立足于传统的提问方式，而这些传统的提问方式不是和它们赖以发生的人文科学一道，早就毫无意义了吗？不过，只有当我们所认为的基本概念的不足对经验研究的结构和进程产生影响，而且局限于一些或然的解释，充满了以偏概全的盲点时，我们才可以否定福科所提出的这个问题。我在这里只想列举一些观点，因为就是这些观点使得我们可以对福科关于现代惩罚史和性史的研究展开经验的批判。\n\n《规训与惩罚》所阐述的是一种关于科学合理化的刑法条文和科学人文化的刑法实践的谱系学。统治技术在当前表现为规训权力，它们构成了“刑法实践人道化以及关于人的认识的核心内容”①。刑法条文的合理化和刑法实践的人文化始于十八世纪末，当时的旗号是一种改革运动，并用法律概念和道德概念对自身加以证明。福科想要说明的是，在这一运动背后，隐藏着权力实践的野蛮变迁——现代权力制度由此而诞生，并产生了“合用而精致的机器，它们决定并监视着个体的日常行为、个体的认同和活动，乃至个体看起来毫无意义的言行举止”②。福科完全可以用一些典型的例子对这个观点加以发挥；但一旦把这个观点加以普遍化，就会出现错误。它所表明的仅仅在于：我们从现代惩罚中所揭示出来的全景监狱(Panoptismus)是社会现代化结构的总体特征。但福科只能从一般意义上提出这样一个观点，因为他所依靠的是权力理论的基本概念，而法律阐释的规范结构对于这些概念一无所知。在他看来，道德实践的学习过程必然表现为权力化过程的不断强化。福科的这一还原分为几个\n\n① 福科：《规训与惩罚》，第34页。\n\n② 同上，第99页。\n\n339","previous_page":338,"next_page":340}