{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"8c70ffdd-8a8c-4694-a2ec-203e499f30b0","title":"从“解剖政治”到“生命政治” 福柯政治哲学研究","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208147485","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"8c70ffdd-8a8c-4694-a2ec-203e499f30b0","id":"8c70ffdd-8a8c-4694-a2ec-203e499f30b0","uuid":"8c70ffdd-8a8c-4694-a2ec-203e499f30b0","title":"从“解剖政治”到“生命政治” 福柯政治哲学研究","normalized_title":"从解剖政治到生命政治福柯政治哲学研究","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208147485","isbns":["9787208147485"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":336,"navigation_url":"https://workshop.closeclaw.top/ai/book/8c70ffdd-8a8c-4694-a2ec-203e499f30b0","title_url":"https://workshop.closeclaw.top/ai/title/%E4%BB%8E%E2%80%9C%E8%A7%A3%E5%89%96%E6%94%BF%E6%B2%BB%E2%80%9D%E5%88%B0%E2%80%9C%E7%94%9F%E5%91%BD%E6%94%BF%E6%B2%BB%E2%80%9D%20%E7%A6%8F%E6%9F%AF%E6%94%BF%E6%B2%BB%E5%93%B2%E5%AD%A6%E7%A0%94%E7%A9%B6","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/8c70ffdd-8a8c-4694-a2ec-203e499f30b0/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/8c70ffdd-8a8c-4694-a2ec-203e499f30b0/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/8c70ffdd-8a8c-4694-a2ec-203e499f30b0","page_url":"https://workshop.closeclaw.top/api/ai/books/8c70ffdd-8a8c-4694-a2ec-203e499f30b0/page","search_url":"https://workshop.closeclaw.top/api/ai/books/8c70ffdd-8a8c-4694-a2ec-203e499f30b0/search"},"page":{"printed_page":55,"pdf_page":64,"physical_index":64,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"9e288b3863fd1a55882cbc0a512209172a21fe6ae5b19cc026f0b717e4e181a5"},"chapter":"第一章主体的真相","content":"“实证主义”主体观拒斥传统意识哲学的主体观。《词与物》谈论的“人之死”，是大写主体之死，是“作为大写知识、大写自由、大写语言和大写历史的起源和基础的主体之死”②。从休谟、斯宾诺莎到尼采、福柯，批判形而上学主体哲学的立场是一脉相承的。尼采通过语文学批判，拒绝像传统意识哲学那样对真相作纯粹的、内在的虚假探求，拒斥传统形而上学的永恒真相论和意识明证性学说，在现代哲学史上最早尝试根除人类学主体主义。福柯赞赏尼采这位19世纪的哲人“天才般地走在我们时代的前面了”③。而萨特则与尼采不同，萨特把人道主义、人类学和辩证思维糅合在一起，抛弃了逻辑学、信息论、语言学和形式主义这些属于分析理性和现代文化的东西。萨特的“《辩证理性批判》是一个19世纪的人为了思考20世纪而做出的辉煌而悲怆的努力。在此意义上，萨特是最后一名黑格尔主义者，甚至可以说是最后一位马克思主义者”④。福柯把忽视人并与人道主义格格不入的当代分析理性看作是始于尼采的“非辩证文化”。因为尼采断定上帝之死并不意味着人的出现而是意味着人的同时消亡；这种“非辩证文化”还出现在海德格尔、罗素、维特根斯坦的著作中，出现在语言学家和列维-施特劳斯\n\n第一章 主体的真相\n\n① MichelFoucault, Histoire de la folie à l'âge classique, Paris: Éditions Gallimard, 1972, pp.368—369.\n\n② Michel Foucault, “La naissance d'un monde \", Dits et écrits, I, 1954—1969, Paris; Éditions Gallimard, 1994, p.788.\n\n③ Michel Foucault, “Michel Foucault et Gilles Deleuze veulent rendre à Nietzsche son vrai visage?\", Dits et écrits, I, 1954—1969, Paris: Éditions Gallimard, 1994, p.552.\n\n④ Michel Foucault, \"L'homme est-il mort?\", Dits et écrits, 1, 1954—1969, Paris: Editions Gallimard, 1994, pp.541—542.\n\n55","previous_page":54,"next_page":56}