{"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":63,"pdf_page":71,"physical_index":71,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"32d951d84b260ff893ca56ece1c53b1af1f0aa664e8b5c621c0a77afd3ec3b39"},"chapter":"现代性的哲学话语","content":"① 卡尔·洛维特：《从黑格尔到尼采》(Von Hegel zu Nietzsche),Stuttgart,1941。\n\n②卡尔·洛维特：“序言”，载其(编):《黑格尔左派》(Die Hegelsche Linke),Stuttgart,1962,第 38 页。\n\n③ 对于现代性话语而言，历史与理性之间的关联无论是在善或恶的意义上都具有建构意义。谁如果参与了现代性话语，那么，他就在从一定的角度使用“理性”或“合理性”等词语——这种情况迄今为止没有丝毫的改变。他既不是根据本体论的游戏规则在使用这些词语，以便描绘上帝或存在者，也不是根据经验主义的游戏规则在使用这些词语，以便揭示具有认知和行为能力的主体的特征。理性既不是已经完成的东西，不是一种表现在自然或历史中的客观目的论，也不是一种纯粹的主观能力。相反，历史发展过程中形成的结构模式为我们指明了超越个体主观意识的教化过程，这个过程尚未完成，却已被打破，甚至误入歧途。由于主体与内在自然和外在自然建立起了联系，因此，在主体身上，社会生活关系和文化生活关系都获得了再生产。生活方式和生活过程的再生产在历史的中介中留下了印记，这些印记在追寻者的专注目光下凝聚成了表征或结构。这样一种特殊的现代性视角受到了自我确证的兴趣的主宰：他被欺骗和自欺蒙蔽了，尽管如此，他还是捕捉到了框架和结构，由此，他发现了超越主体的教化过程，这是一个学习和荒疏纠结的过程。所以，现代性话语把非存在者的领域和变化者的领域置于认识和错误的双重决定之下：它把理性放到了古希腊本体论和现代主体哲学都认为是既毫无意义也缺乏理论思维能力的领域当中。这种冒险的举动借用了错误的理论模式而首先堕落为独断论的历史哲学，并呼吁抵抗历史主义。不过，认真对待现代性话语的人知道得很清楚：他们必须打破这一两难困境。\n\n63","previous_page":62,"next_page":64}