{"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":97,"pdf_page":105,"physical_index":105,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"117d5730f0c0b6de5ea9c1bd79f2b61a336b0fd72bebc5fd42dd0507747541f2"},"chapter":"现代性的哲学话语","content":"宗教的社会一体化力量在启蒙过程中趋于衰竭。启蒙过程难以逆转，犹如启蒙之发生难以遏制一样。循序渐进的学习过程是启蒙所固有的，其根据在于，认识不能因为好恶而遭到遗忘，只能被排斥或由更好的认识加以纠正。所以，启蒙只有依靠彻底的启蒙来弥补自身的不足；这也正是黑格尔及其门徒一定要把希望寄托在启蒙辩证法身上的原因之所在。在启蒙辩证法当中，理性作为宗教凝聚力的替代物而发挥作用。黑格尔他们所阐明的理性概念应当能够满足这样一种替代程序。我们在上一章中已经讲述了他们这些尝试失败的原因及过程。\n\n黑格尔把理性设定为绝对精神息事宁人的自我认识，黑格尔左派则视理性为对积极释放出来然而又是隐而未现的本质力量的解放和习得；黑格尔右派把理性看作是通过回忆对必然分裂所引发的痛苦的补偿。黑格尔的概念已经被证明是牢不可摧的;绝对精神不经意之间逾越了历史朝向未来的开放过程和不可调和的现实特性。因此，针对哲学家在不可调和的现实特性之中平平静静地放弃了其神圣地位，青年黑格尔派为仍然期待把哲学思想付诸实现的现实的世俗权利提出辩护。在辩护过程中，青年黑格尔派使用了实践概念，但有失肤浅。因为这个概念仅仅加强了它本应克服的目的理性的绝对力量。新保守主义者能够替实践哲学澄清那种坚决反对一切革命希望的社会复杂性。新保守主义者就其自身而言则把黑格尔的理性概念给置换了，以至于随着合理性同时也出现了补偿社会现代性的要求。反之，黑格尔的这个概念又不足以阐明历史主义的补偿功能。历史主义应当通过精神科学的中介来使传统的力量保持经久不衰。\n\n青年黑格尔派对黑格尔历史哲学的客观主义曾经表示反对。尼采则以同样的方式用现代的时间意识来反对这种源自古代历史编撰并且带有补偿性质的教化(Bildung)。尼采在其《历史学之于生活的利与弊》第二章“不合时宜的考察”中，分析了教化传统因与行为相脱节和被驱赶到内在领域而导致的失效。他写道：\n\n97","previous_page":96,"next_page":98}