{"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":416,"pdf_page":424,"physical_index":424,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"78ea375b5a2e99d9f8653867381192f25ea308e2792d3e7c08d69a40921690a2"},"chapter":"现代性的哲学话语","content":"系统的自我捍卫现象。\n\n系统自身坚持与周围世界之间的差异性，这被当作了一种基本原则。系统通过提高自身而自我捍卫，它取代了由存在、思想或命题等确立起来的理性。卢曼用这种方法也超越了一种理性批判：它旨在揭示自我捍卫的力量是以主体为中心的理性的内在本质。在系统合理性的名义下，作为非理性而遭到清除的理性履行的正是这样一种功能：它是使系统捍卫成为可能的一切条件的总和。功能主义理性把自己表现为一种退缩为化约复杂性的理性的反讽性自我否定。之所以说是“退缩”，是因为元生物学的参照框架并没有打破形而上学、先验哲学和语义学当中的逻各斯中心主义的限制(这一点就不如交往理论了，因为交往理论用它根据语言功能和有效性要求而推导出来的交往理性概念打破了这一限制)，而是暗中对它们进行了颠覆。理性又一次成了生命的上层建筑。这样看来，把“生命”提高到“意义”的组织水平上，丝毫也没有改变什么。因为正如我们将要看到的，正是因为有了功能主义的意义概念，意义与有效性之间的内在联系消失了。这和在福科那里是一样的：对真理(和有效性)感兴趣的只有当真的效果。\n\n第五，从主体到系统的转换，最后还带来一个对我们有重要意义的后果。有了主体概念，任何一种可能出现的自我关系也就有了一个用自我知识构建起来的自我。自我决定和自我实现内部同样也有着一种向心力，它单纯在自我意识当中把精神的一切运动都推到极端，并使它们静寂下来。一旦系统代替了自我关系中的“自我”，它也就失去了把握整个自我认知的可能性；自我关系的结构仅仅还存在于单个因素当中。它不是依靠中心，而是通过边缘的依赖性，来保证(同时向周围世界开放的)系统的封闭性：\n\n416","previous_page":415,"next_page":417}