{"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":198,"pdf_page":220,"physical_index":220,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"e35986e0a5eeebd904eea542a03ce7379c96cc85010364ea12ffc3556c6772d9"},"chapter":"第五章 作为存在之尸的象征性语言","content":"主体不是询问，而是一种回答，这是“真实”对大写的他者以及象征域所提出的问题的回答（米勒，1987年）。提出问题的并不是主体，主体是对他者问题做出回答的虚无性和不可能性。①\n\n当然，我们必须指出的是，象征对人的先行性并不是一种简单的外在强暴，它是以原先在镜像关系中形成的那种自恋/异恋逻辑为基础的：在自己的生存中，每一个个人主体总是将象征关系视为最本己的建构目标来追逐的。这种东西，多半被我们叫做理想，并被主体不断幸福地憧憬着。通常，象征关系正是个人主体尚未实现的本质。此处，我们既可以看到海德格尔、萨特的筹划，也能看到布洛赫尚未存在的本体论。所谓的先行本质并不一定就是概念或被称为本质的东西(萨特就说“存在先于本质”)，它可以是任何能指关系构成的意义场。主体总是为了他之外的某种理想(象征)而“去在世”，可是与此同时，主体却没有了自己的真实存在。形象地说，人类主体是一具用符号链(裹尸布)缠绕起来的空心木乃伊。为什么呢？拉康的分析是：\n\n不可能的存在之真—拉康哲学映像\n\n198\n\n① 齐泽克：《意识形态的崇高对象》，中译文参见中央编译出版社2002年版，第244页，","previous_page":197,"next_page":199}