{"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":369,"pdf_page":377,"physical_index":377,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"5ee9da2f4ded27a478a3bf1b7745be98f818a66c9454295f88c4b79b9a10bfa9"},"chapter":"现代性的哲学话语","content":"在交往行为理论中，把生活世界和日常交往实践结合在一起的循环过程，占据了马克思和西方马克思主义为社会实践保留的中介位置。在社会实践中，具有历史定位、依赖于肉身并直接面对自然的理性，应该与他者协调起来。现在，交往行为如果想要承担起同样的中介功能，那么，交往行为理论就会让人觉得它只是另一种不同的实践哲学。事实上，两者所要履行的是同一项使命：把理性实践理解为体现在历史、社会、肉身和语言中的理性。\n\n实践哲学如何用劳动来代替自我意识，而自然后来又落入生产范式的窠臼，对此，我在前面已经作了探讨。实践哲学经过现象学和人类学更新，由于可以使用胡塞尔分析生活世界的手段，已经从马克思对生产主义的批判中汲取了教训。实践哲学限制了劳动的意义，参与到了两难的尝试当中，把主观精神的外化、一种具体理性的时间化、社会化和客观化放到不同的主体一客体关系当中；由于使用的是现象学一人类学的思想手段，因此，实践哲学恰恰是在它无能为力的地方放弃了原创性：把实践定义为具有合理结构的中介事件。也就是说，它让自己又一次服从于主体哲学的二元概念：历史是主体筹划和创造出来的，而主体本身又是在历史进程中被筹划和创造出来的(萨特)；社会表现为一个客观的关系网络，要么作为一个规范秩序，笼罩在具有先验前理解能力的主体头上(舒茨)，要么作为工具秩序，在相互客观化的斗争中从主体自身那里生产出来(科耶夫)；主体要么集中体现在肉身当中(梅洛-庞蒂)，要么与肉身构成离心关系，把肉身当作对象(普莱斯纳)。一种思想只要同主体哲学保持联系，就无法克服这些二元性，而必然会像福科所敏锐诊断的那样，在两极之间无助地摇摆。\n\n4\n\n369","previous_page":368,"next_page":370}