{"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":266,"pdf_page":288,"physical_index":288,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"0f2dbe7693dbe63d36f4c67523ffcb87b85fe32106790eef9228191d4b5437fe"},"chapter":"第七章 大写他者的发生学逻辑","content":"有了上述关于他者理论发展的历史性线索作背景，我们重回拉康语境时应该更有底气。此刻，我们将遭遇的是拉康那个可怖的魔鬼他者理论。\n\n不可能的存在之真——拉康哲学映像\n\n① 据高宣扬先生考证，奴性他者的思想缘起为古代希腊人的“异邦人”(theothe Hellenes)和“异族人”(或“野蛮人”barbarians)。由此逐步形成西方人主体自身之外的他者，这种没有主体性的异族野蛮人只是西方人的自我确证的他性存在。参见高宣扬《当代法国哲学导论》，上卷，同济大学出版社2004年版，第64页。\n\n②杰姆逊：《拉康的想象域与符号界》，载《晚期资本主义的文化逻辑》，北京二联书店1998年版，第241页。\n\n③ 在最新的一些女性主义思想家那里，也开始出现一种肯定性的他者理论，如依利加雷的二人异性他者说。在这种他者逻辑中，他者是两性主体之间得到承认的差异性，它的在场保证了异性主体之间真正的尊重和独立存在。这是一种非常重要的值得关注的存在本体论。参见依利加雷《二人行》，商务印书馆2003年版。\n\n266","previous_page":265,"next_page":267}