{"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":415,"pdf_page":423,"physical_index":423,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"3a775a31e52b97c9ae128b5caac682d6c687bc03e7878ee338da4714be0c4a21"},"chapter":"现代性的哲学话语","content":"第四，哲学反思转移到系统范式上面，导致了对西方传统概念框架的进一步修正，比如存在、思想和真理等。我们如果认识清楚，系统理论研究把自身看作是一个有着自身周围世界的亚系统，那么，其非本体论的参照框架也就一目了然了。在这个周围世界当中，相关的系统一周围世界一关系构成了系统理论必须加以把握和处理的复杂性。这样，以自我为基础并具有合理秩序的存在者世界的本体论前提，与认知主体相关并且可以再现的客观世界的认识论前提、以及与断言命题相关的事态世界的语义学前提等，就一下子都被贬值了。在形而上学、认识论或语言分析当中，这些前提所假设的是宇宙秩序、主客体关系以及命题与事态之间关系的基础性，而现在却没有经过认真的讨论就被抛到了一边。卢曼的系统理论完成了从形而上学(Meta-physik,元物理学)到元生物学(Metabiologie)的思想转变。不管“形而上学”一词的出现多么具有偶然性，我们都可以赋予它一种思想的意义——这种思想的出发点是“为我们而存在”的物理现象，并对物理现象背后的东西加以追问。因此，我们可以把“元生物学”称为这样一种思想：它从“自为的”的有机生命出发，并对有机生命背后的东西加以追问——我说的是从控制论角度所描述的基本现象，即面对一个高度复杂的周围世界，自我关涉\n\n① 哈贝马斯：《认识与兴趣》，第59页以下。\n\n②在这个意义上，卢曼继承的是尼采，而不是主体哲学。\n\n415","previous_page":414,"next_page":416}