{"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":35,"pdf_page":43,"physical_index":43,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"6d83f232878216b4b900d43a221d3f06cf1cc2e4ba17637ee80da8c10a0eed10"},"chapter":"现代性的哲学话语","content":"黑格尔不可能从认知主体的自我意识或与自身的反思性关系中获得和解的内容，也就是说重建破裂的总体性。但是，一旦黑格尔把理解的主体间性关系当作出发点，他就错过了现代性自我确证的目标：根据源于实证性因素的原则，也就是从主体性出发，来克服实证性。\n\n如果考虑到青年黑格尔是通过把他生活的现代社会比做希腊文明的衰落时期来解释已经实证化的生活关系，我们对上述结论也就不会太惊讶了。黑格尔认为，他所处的时代的特征是古典模式发生了崩溃。因此，为了调和四分五裂的现代，黑格尔预设了一种伦理总体性，它不是从现代性土壤中生长出来的，而是源于原始基督教的宗教团契和希腊城邦对过去的理想化。\n\n黑格尔用“爱和生命”中表现出来的主体间性的一体化力量，来反抗以主体为中心的理性的权威。主客体之间的反思关系，被(最广义的)主体间的交往中介所取代。生动的精神是建立一种共同性的媒介，在这种共同性当中，一个主体既懂得与其他主体取得一致，又能够保持其自我。主体的个体化是交往受到阻碍的动力，而这种交往的终极目的是重建伦理关系。这种思想转向本来可以促使黑格尔从交往理论的角度弥补主体哲学中理性的反思概念，并对它加以转化。但黑格尔并没有走上这条路。①因为他一直都是根据民众宗教的观念来阐述伦理总体性观念。在民众宗教里，交往理性具有一种理想化的历史共同体形式，类似于原始基督教的团契和希腊城邦。这种民众宗教不仅具有描述性，而且和古典时代的理想特征紧密地联系在一起。\n\n35","previous_page":34,"next_page":36}