{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"35f93a8e-9b35-4e9b-8460-73b3e4067e0b","title":"交往与社会进化","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"requested_by":"printed_page","book":{"source_type":"original_book","book_id":"35f93a8e-9b35-4e9b-8460-73b3e4067e0b","id":"35f93a8e-9b35-4e9b-8460-73b3e4067e0b","uuid":"35f93a8e-9b35-4e9b-8460-73b3e4067e0b","title":"交往与社会进化","normalized_title":"交往与社会进化","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"isbns":[],"parsed":true,"ai_readable":true,"document_type":"book","page_count":284,"navigation_url":"https://workshop.closeclaw.top/ai/book/35f93a8e-9b35-4e9b-8460-73b3e4067e0b","title_url":"https://workshop.closeclaw.top/ai/title/%E4%BA%A4%E5%BE%80%E4%B8%8E%E7%A4%BE%E4%BC%9A%E8%BF%9B%E5%8C%96","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/35f93a8e-9b35-4e9b-8460-73b3e4067e0b/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/35f93a8e-9b35-4e9b-8460-73b3e4067e0b/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/35f93a8e-9b35-4e9b-8460-73b3e4067e0b","page_url":"https://workshop.closeclaw.top/api/ai/books/35f93a8e-9b35-4e9b-8460-73b3e4067e0b/page","search_url":"https://workshop.closeclaw.top/api/ai/books/35f93a8e-9b35-4e9b-8460-73b3e4067e0b/search"},"page":{"printed_page":246,"pdf_page":275,"physical_index":275,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"8e1018fbc43129d0ef08caa8643d8f4c0a2746855d1892ca657071ce7838f05d"},"chapter":"第五章现代国家中的合法化问题","content":"85.我把这种见解的得出归功于与K·埃德的讨论。\n\n86.]·赫胥黎《进化论：现代的综合>[Evolution:The Modern Synthesis](New York,1941),《伦理学的试金石》 [Touchstone for Ethics)(New York,1942);T·杜布赞斯基人类自由的生物学基础》〔The Biol-ogical Basis of Human Freedom)(New York,1956); D· D· 莱费尔“达尔文主义和伦理学”[“Darwinism and Ethics”],载S·A·巴纳特主编的一个达尔文的世纪》[A Century of Darwin](Cambridge,1958)。\n\n87.瓦丁顿《伦理动物》，P59。\n\n88.同上。\n\n89.K-O·阿佩尔“交往共同体的超验性和伦理学之基础”[“DasApriori der Kommunikationsgemeinschaft und die Grundlagen der Ethik”]，载阿佩尔《哲学的转变》[Transformation der Philosophie](Frakfurt,1973)，卷2.PP358\\~436;J·哈贝马斯“什么是普遍语用学?”，见第1 章。\n\n90.参见J·哈贝马斯“关于实践讨论的两种议论”〔“ZweiBemerkungen Zum Praktischen Diskurs\"],载哈贝马斯《历史唯物主义的重建»[Zur Rekonstruktion des Historischen Materialismus) (Frankfurt,1976), PP338\\~346。\n\n“现代国家中的合法化问题”注释\n\n1. 通过一定方式，亲族系统自身亦拥有合法性力量：一个人在家庭中所处的地位决定着他可能提出什么样的要求。罗马法中“合法继承”的概念把这层意义输入到了民法之中。然而，私人权力意义上的合法化却预先假设着某种合法性秩序。\n\n2.K·埃德«由国家组织的阶级社会之形成Die Entstehung Staatlich Organisierter Klassengesellschaften)(Frankfurt,1976).\n\n8.S·罗肯“国家构建与民族构建的比较分析”〔“Die Vergleichende Analyse der Staatenund Nationenbildung”3,载W·塞夫主编的《社会演 变理论»[Theorien des Sozialen Wandels)(Köln,1969),PP228\\~252。\n\n4.正是由于这个原因，亚里士多德的政治概念比起同一性概念来，更少有制度色彩。参见J·李特“亚里士多德实践哲学中的政治学与伦理学”\n\n246\n\n国外马克思主义和社会主义研究丛书","previous_page":245,"next_page":247}