{"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":358,"pdf_page":366,"physical_index":366,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"3c43a40c2fdda5fb69f858c83e759f54dd609b02d56ffe05a78afe17d5450d47"},"chapter":"现代性的哲学话语","content":"如果说理性的分裂模式揭示出社会团结实践是一种具有历史定位的理性的活动场所，让外在自然、内在自然和社会都集中到了这里，那么，理性的排斥模式所显示出来的这种乌托邦空间则充斥着一种被还原为纯粹权力的不可调和的理性。社会实践仅仅是一个舞台，目的是让规训的权力不断展示出来。由此，一种被剥夺力量的理性会胡作非为，寻找进入先于它而存在的东西的途径。在其所谓的自主性当中，理性变成了主体性，成为各种自然力量的傀儡。这些自然无论是内在的还是外在的，都遭到了排斥，成为了客体，其不同力量直接对理性施加机械的影响。\n\n自我膨胀的主体性的他者已经不再是分裂的总体性—它首先表现为遭到破坏的相互复仇的力量，表现为遭到扭曲的交往关系带有宿命色彩的因果性；其次表现为社会生活总体性遭到扭曲所导致的苦难，既是异化的内在自然，也是异化的外在自然。在排斥模式中，主观理性的复杂结构实际上没有得到分化，它脱离了社会，进而脱离了自然：\n\n理性的他者是自然、人的肉体、幻想、欲望和感情或更确切地说，是理性所无法占有的一切。②\n\n① 席勒和黑格尔想看到自律的道德思想在一个审美上得到调和的社会里，或在伦理生活的总体语境中得以实现，而伯麦兄弟只看到道德自律中惩戒权力的作用：“如果我们要想像在普遍原理方面以道德律法的名义进行的内部司法过程，我们就要诉诸新教式的良心审视，这种审视用人类的内在性取代了巫师审判的模式；确言之，是进而走进了凉爽干净的审讯室，而警察沉默、雅致的电脑武器库也变得精确起来，它的理想是分类命令对每一特殊和抵抗事物的不间断理解和控制，直到人类的内在性。”(《理性的他者》，第349页)\n\n② 《理性的他者》，第13页。\n\n358","previous_page":357,"next_page":359}