{"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":395,"pdf_page":403,"physical_index":403,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"fceefc7c2178970b7801ed96f2bcd46c8e5ec2296c63709c82e01cc482dfb234"},"chapter":"现代性的哲学话语","content":"随着通过媒介而不断运作的交换过程，现代社会出现了第三个自主功能层面—它位于简单的互动层面之上，也超越了依然与生活世界保持联系的组织形式层面。互动语境作为亚系统而获得了独立，并超越了生活世界的视域，变成了摆脱规范的社会性的第二自然。系统与生活世界的分离，在现代生活世界中被认为是生活方式的客观化。黑格尔用“实证”概念和分裂的伦理总体性观念来回应这种基本经验；马克思则更胜一筹，把异化的工业劳动和阶级斗争作为自己的出发点。但是，他们都把主体哲学作为前提，因而低估了通过系统实现一体化的行为领域的特殊意义。由于这些行为领域从主体间性结构中彻底分离了出来，所以，它们再也无法为在生活世界内部发生分化并完成了社会一体化的行为领域找到任何结构相似物。对黑格尔和马克思而言，需求系统或资本主义社会源于抽象过程，它们依然指向伦理总体性或理性实践，并一直附属于其结构。抽象过程构成了一个更高主体的自我关系和自我运动中的非独立环节，反之，它们又必须融入到自我关系和自我运动当中。在马克思那里，这种扬弃表现为一种革命实践，它打破了资本自我实现在系统中的独特性，把独立的经济过程重新放到生活世界的视野当中，使自由王国摆脱自然王国的支配。在推翻生产资料私人占有的同时，革命还应当触及资本主义经济完成分化所依赖的媒介的制度基础。在价值规律主宰下，生活世界变得僵化了，而革命应当恢复起生活世界的能动性。与此同时，资本的客观表象消失得无影无踪。\n\n395","previous_page":394,"next_page":396}