{"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":355,"pdf_page":363,"physical_index":363,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d2763547a0432b0585cb2e2009890a12d687c7e0d7ce6083f11024581cb1ace6"},"chapter":"现代性的哲学话语","content":"然而，如果不把(无法扬弃的)理性他者结合起来考虑，我们就无法搞清楚理性到底是什么。因为理性会自欺欺人，以为自己就是整体(黑格尔)，或包括整体。\n\n这正是青年黑格尔派一度质疑他们导师的地方。他们反对绝对精神，提倡一种新的过程，在其中，理性的他者总是先于理性而存在，其自主权利应该得到恢复。这是一个解理想化的过程，由此形成一个具体理性的概念；决定它与时间的历史性、外在自然的现实性、内在自然的解中心的主体性、社会的物质性之间关系的，不是包容和排斥，而是本质力量的想像实践和培养实践，而这种实践是在“不由自主的”有限条件下发生的。社会被想像为一种体现理性的实践。这种实践是在历史时间层面上完成的；它把个体的主观自然与周围世界在劳动中获得客观化的自然协调了起来。理性有着明确的历史定位和肉体体现，并直接面对外部自然；社会实践就是理性与他者实现调和的地方。调和实践能否成功，主要就取决于其内在观念，取决于它在社会制度化的生活语境中的分裂程度和和解程度。席勒和黑格尔所说的自我中心主义体系或分裂的伦理总体性，到了马克思那里，变成了分裂为不同阶级的社会。正如席勒以及青年黑格尔所指出的，没有发生异化的合作和共同生活具有一种团结的力量，并决定社会实践中所体现出来的理性是否会与历史和自然取得一致。死亡的压迫、历史意识的消除以及对内在自然和外在自然的征服等，正是来自分裂的社会自身。\n\n355","previous_page":354,"next_page":356}