{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"3dbdb0de-b140-4663-a78e-429e74d8b488","title":"超文化：文化与全球化","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787521748666","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"3dbdb0de-b140-4663-a78e-429e74d8b488","id":"3dbdb0de-b140-4663-a78e-429e74d8b488","uuid":"3dbdb0de-b140-4663-a78e-429e74d8b488","title":"超文化：文化与全球化","normalized_title":"超文化文化与全球化","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787521748666","isbns":["9787521748666"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":112,"navigation_url":"https://workshop.closeclaw.top/ai/book/3dbdb0de-b140-4663-a78e-429e74d8b488","title_url":"https://workshop.closeclaw.top/ai/title/%E8%B6%85%E6%96%87%E5%8C%96%EF%BC%9A%E6%96%87%E5%8C%96%E4%B8%8E%E5%85%A8%E7%90%83%E5%8C%96","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/3dbdb0de-b140-4663-a78e-429e74d8b488/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/3dbdb0de-b140-4663-a78e-429e74d8b488/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/3dbdb0de-b140-4663-a78e-429e74d8b488","page_url":"https://workshop.closeclaw.top/api/ai/books/3dbdb0de-b140-4663-a78e-429e74d8b488/page","search_url":"https://workshop.closeclaw.top/api/ai/books/3dbdb0de-b140-4663-a78e-429e74d8b488/search"},"page":{"printed_page":50,"pdf_page":51,"physical_index":51,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"49d76779462763b82ac23a1aa144c80f62e2c9f2d6a79e577b119e586e6351f0"},"chapter":"Hyperkulturalität","content":"齐格蒙特·鲍曼虽然说过，对今天的旅行者来说，“越来越不清楚哪个造访的地方才是家，哪个地方只是落脚点”，但他仍然坚持“在家”的形象：“‘此处我来做客，彼处才是我家’的对比仍然像以前一样清晰，但要说彼处在哪里，则不容易。彼处逐渐被剥夺一切本质特征；它所蕴含的家非想象所能及（任何想象出来的形象都会显得太具体、太局限），它是既定的，既定拥有一个家，但不是一个具体的建筑、街道、景观或社群……思乡是梦想着可以有所归属——至少不仅曾身处某处，亦要从那儿而来。……家在思乡中的价值恰恰在于其永远保持将来时’的态势，不失去魔力和诱惑力，就不会进入‘现在时’……”鲍曼的旅行者是一个浪漫主义的旅行者，他假定了一个反世界。他仍然是朝圣者，正在去往故乡的路上，去往彼处，而这个彼处却进入了将来时。鲍曼虽然谈到思乡之情并不是“旅行者的唯一感受”，旅行者也“恐惧被束缚在家乡”，即“恐惧被束缚在一处”[59]。然而，他对另一种旅行者的形式超文化旅行者的生存形式缺乏感知。与朝圣旅行者相比，超文化旅行者不了解此处和彼处的差异，因此不会生活在“第一将来时”或“第二将来时”中，他们完全生活在现在时中，或处于此在中。对鲍曼来说，旅行者仍然属于在对彼处的渴望与恐惧之间纠结的朝圣者，而超文化旅行者既没有渴望，也没有恐惧。\n\n50\n\n超文化","previous_page":49,"next_page":51}