{"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":368,"pdf_page":376,"physical_index":376,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"b0b45daa576a37132450a051ef01cc7f6499992308b0339b55ce9c5b77e2a5f6"},"chapter":"现代性的哲学话语","content":"两个过程之间存在着一种充满悖论的共时性和相互依赖性。马克斯·韦伯曾用实质理性与形式理性的对立来展示这样一种错误的两难选择，而我们只有在克服掉这种错误的两难选择之后，才能正确地把握住上述两个过程之间充满悖论的共时性和相互依赖性。这种错误选择的前提在于，宗教一形而上学世界观的解神秘化剥夺了理性和传统的实质内涵，也使它们失去了一切力量，从而无法超越目的理性组织手段，无法对生活世界发挥建构性的作用。相反，我坚持认为，交往理性尽管具有纯粹程序主义特征，尽管摆脱了一切宗教和形而上学的假设，但它依然直接进入了社会生活过程，具体途径在于：理解行为承担着一种协调行为机制的作用。交往行为网络依赖的是生活世界的资源，但同时又构成了具体生活方式的再生产中介。\n\n因此，交往行为理论可以摆脱意识哲学前提，对黑格尔的伦理生活关系概念加以重建。交往行为理论祛除了一种俗命所具有的难以揣度的因果性，这种俗命由于具有一种无情的内在性而同存在的天命区别了开来。不同于存在事件或权力事件的“不可预测性”，遭到损害的交往生活关系所具有的伪自然动力保留着自我负责的天命的某种性质，当然，这里说的是一种主体间性意义上的“责任”，也就是说，交往行为者不管自己承担责任的能力如何，都必然要卷入一种集体责任，从而不自觉地造成了后果。自杀在周围人群中引起震惊，这绝非偶然；一个人不管如何铁石心肠，也能从中感知到命运的不可捉摸，从而惺惺相惜。\n\n368","previous_page":367,"next_page":369}