{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"814ecd11-5d1c-4f8a-b6d4-83f989e06c58","title":"贺麟全集 小逻辑","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208077065","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"814ecd11-5d1c-4f8a-b6d4-83f989e06c58","id":"814ecd11-5d1c-4f8a-b6d4-83f989e06c58","uuid":"814ecd11-5d1c-4f8a-b6d4-83f989e06c58","title":"贺麟全集 小逻辑","normalized_title":"贺麟全集小逻辑","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208077065","isbns":["9787208077065"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":409,"navigation_url":"https://workshop.closeclaw.top/ai/book/814ecd11-5d1c-4f8a-b6d4-83f989e06c58","title_url":"https://workshop.closeclaw.top/ai/title/%E8%B4%BA%E9%BA%9F%E5%85%A8%E9%9B%86%20%E5%B0%8F%E9%80%BB%E8%BE%91","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/814ecd11-5d1c-4f8a-b6d4-83f989e06c58/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/814ecd11-5d1c-4f8a-b6d4-83f989e06c58/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/814ecd11-5d1c-4f8a-b6d4-83f989e06c58","page_url":"https://workshop.closeclaw.top/api/ai/books/814ecd11-5d1c-4f8a-b6d4-83f989e06c58/page","search_url":"https://workshop.closeclaw.top/api/ai/books/814ecd11-5d1c-4f8a-b6d4-83f989e06c58/search"},"page":{"printed_page":147,"pdf_page":156,"physical_index":156,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"4109440c5c369d712ad2f7e80892cb1546714889131072ec776381ce6342214a"},"chapter":"小逻辑","content":"§55\n\n(C)判断力批判—康德认为反思的判断力是一种直观的理智的原则。这就是说，特殊，对抽象共相或抽象同一性来说，只是偶然的，是不能从共相中推演出来的，但就直观的理智看来，特殊是被普遍本身所规定的。——这种普遍和特殊的结合，在艺术品和有机自然的产物里一般是可以体察到的。\n\n〔说明〕康德的《判断力批判》的特色，在于说出了什么是理念的性质，使我们对理念有了表象，甚至有了思想。直观的理智或内在的目的性的观念，提示给我们一种共相，但同时这共相又被看成一种本身具体的东西。只有在这方面的思想里，康德哲学才算达到了思辨的高度。席勒以及许多别的人曾经在艺术美的理念中，在思想与感觉表象的具体统一中寻得一摆脱割裂了的理智之抽象概念的出路。另有许多人复于一般生命(无论自然的生命或理智的生命)的直观和意志中找到了同样的解脱。—不过，艺术品以及有生命的个体，其内容诚然是有局限的；但康德于其所设定的自然或必然性与自由目的的谐和，于其所设想为实现了的世界目的时，曾发挥出内容极其广泛的理念。不过由于所谓思想的懒惰，使这一最高的理念只在应当中得到一轻易的出路，只知坚持着概念与实在的分离，而未能注重最后的目的的真正实现。但这在思想中所未能实现的东西，反而在有机组织和艺术美的当前现实里，感官和直观却能看见理想的现实。所以康德对于这些对象的反思，最适宜于引导人的意识去把握并思考那具体的理念。\n\n逻辑学概念的初步规定\n\n147","previous_page":146,"next_page":148}