{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"9372e10d-3b19-4d86-9662-77f8f9839fde","title":"不可能的存在之真 拉康哲学映象","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7100046726","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"9372e10d-3b19-4d86-9662-77f8f9839fde","id":"9372e10d-3b19-4d86-9662-77f8f9839fde","uuid":"9372e10d-3b19-4d86-9662-77f8f9839fde","title":"不可能的存在之真 拉康哲学映象","normalized_title":"不可能的存在之真拉康哲学映象","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7100046726","isbns":["7100046726"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":401,"navigation_url":"https://workshop.closeclaw.top/ai/book/9372e10d-3b19-4d86-9662-77f8f9839fde","title_url":"https://workshop.closeclaw.top/ai/title/%E4%B8%8D%E5%8F%AF%E8%83%BD%E7%9A%84%E5%AD%98%E5%9C%A8%E4%B9%8B%E7%9C%9F%20%E6%8B%89%E5%BA%B7%E5%93%B2%E5%AD%A6%E6%98%A0%E8%B1%A1","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/9372e10d-3b19-4d86-9662-77f8f9839fde/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/9372e10d-3b19-4d86-9662-77f8f9839fde/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/9372e10d-3b19-4d86-9662-77f8f9839fde","page_url":"https://workshop.closeclaw.top/api/ai/books/9372e10d-3b19-4d86-9662-77f8f9839fde/page","search_url":"https://workshop.closeclaw.top/api/ai/books/9372e10d-3b19-4d86-9662-77f8f9839fde/search"},"page":{"printed_page":130,"pdf_page":152,"physical_index":152,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d38883d2d1ef8d41865237f89f9e75e65c37a7c6d0ccdb4ba4bf143af383c8d1"},"chapter":"第三章 从自恋到畸镜之恋","content":"拉康这里已经做了一个非常大的宣判：过去被人们自觉不自觉地视为个人主体的那个我，被笛卡尔作为理性之思起点的那个我，还应该包括第一个新人本主义先驱斗士施蒂纳笔下的那个“唯一者”的我，克尔凯郭尔口中的“那一个”真实的我，海德格尔的此在之我，统统都只不过是一种想象中幻在的“理想我”而已。②弗洛伊德在肯定意义上的理想之我，在此畸变为否定性的伪我。非常可怕的是，拉康可谓是釜底抽薪式地斩断了当代新人本主义的存在论之根：个人主体是不存在的。根据常识来判断的话，这真是一通耸人听闻的奇谈怪论，不过，我们不妨还是先来看拉康的具体分析再做定论。\n\n关于此，拉康有一段非常重要的表述：\n\n一个尚处于婴儿阶段的孩子，举步趔趄，仰倚母怀，却兴奋地将镜中影像归属于自己，这在我们看来是在一种典型的情境中表现了象征性模式。在这个模式中，我突进成一种首要的形式。以后，在与他人的认同过程的辩证关系中，我才客观化；以后，语言才给我重建起在普遍性中的主体功能。①\n\n不可能的存在之真—拉康哲学映像\n\n① 拉康：《拉康选集》，上海三联书店2001年版，第399页。\n\n130\n\n②拉康：《拉康选集》，上海三联书店2001年版，第90页。","previous_page":129,"next_page":131}