{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"6501a938-d72c-455e-aee4-85513a77faa5","title":"帝国：全球化的政治秩序","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787214049100","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"6501a938-d72c-455e-aee4-85513a77faa5","id":"6501a938-d72c-455e-aee4-85513a77faa5","uuid":"6501a938-d72c-455e-aee4-85513a77faa5","title":"帝国：全球化的政治秩序","normalized_title":"帝国全球化的政治秩序","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787214049100","isbns":["9787214049100"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":416,"navigation_url":"https://workshop.closeclaw.top/ai/book/6501a938-d72c-455e-aee4-85513a77faa5","title_url":"https://workshop.closeclaw.top/ai/title/%E5%B8%9D%E5%9B%BD%EF%BC%9A%E5%85%A8%E7%90%83%E5%8C%96%E7%9A%84%E6%94%BF%E6%B2%BB%E7%A7%A9%E5%BA%8F","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/6501a938-d72c-455e-aee4-85513a77faa5/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/6501a938-d72c-455e-aee4-85513a77faa5/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/6501a938-d72c-455e-aee4-85513a77faa5","page_url":"https://workshop.closeclaw.top/api/ai/books/6501a938-d72c-455e-aee4-85513a77faa5/page","search_url":"https://workshop.closeclaw.top/api/ai/books/6501a938-d72c-455e-aee4-85513a77faa5/search"},"page":{"printed_page":86,"pdf_page":104,"physical_index":104,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"f4101fedebb84592fbf8d576f6565ba85bde7e2d985003884f9cfcd19f7f609c"},"chapter":"第四章 两个欧洲，两种现代性","content":"出于相同的原因，叔本华更激烈地反对黑格尔。他把黑格尔叫做“智力上的野蛮人”，以此指出黑格尔思想中的野蛮性。②当他发现黑格尔竟然把康德的超验批判所具有的惨淡的构造功能变成了一个坚实的本体形象，他觉得这不可容忍。实际上，这正是欧洲现代性意识形态中超验的最终归宿。黑格尔只不过挑明了一层从开始就隐含在欧洲反革命发展之中的意义：现代人类的解放仅只是服务于人类支配的一项功能，而大众对内在性的追求已被转变成国家超验力量的必需。的确，黑格尔恢复了内在性，剔除了知识的不确定性、行动的非果断性，封堵住了康德主义所打开的缺口。但他的内在性实际上是一种盲目的内在性，他的内在性拒绝承认民众所具有的潜力，并把它归入到一个神的秩序的寓言之中。人文主义的危机变成了辩证舞台艺术，在每一幕中，结果代表一切，手段只不过是点缀。\n\n再没有什么值得去奋斗、去欲求、去爱了。潜在性被阻遏，被控制，遭到终结性的压制而自相矛盾。中世纪基督教传统所宣扬的分析性存在这时爬出坟墓，摇身一变成了辩证存在。叔本华把黑格尔称为野蛮人，可后来正是野蛮人这一形象成了反抗欧洲支配，肯定非欧洲式欲望的象征，它实在具有讽刺意味。然而，在只有在欧洲扩张，在欧洲奴役非洲、美洲和亚洲人民的背景下，黑格尔那关于“他者”和“主与仆”之争的戏剧也才可能上演。这也就是说，我们不能不把黑格尔同欧洲的殖民主义联系起来。黑格尔谈绝对精神中的他者，谈他那从少数民族出发到达位于欧洲的巅峰的普遍历史，而他所谈的这一切都同欧洲在殖民和征服过程中的暴力有着千丝万缕的联系。简而言之，黑格尔的历史不仅大大攻击内在性的革命层面，更否定了一切与欧洲相左的欲望。\n\n政治学前沿系列·帝国\n\n①参阅 Arthur Schopenhauer 的专著 The World as Will and Representation (New York:Dover,1966)。\n\n②同上。\n\n86","previous_page":85,"next_page":87}