{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"9387edf6-76a0-49b0-871f-f45c222f04d1","title":"时间、劳动与社会统治：马克思的批判理论再阐释","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787301301517","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"9387edf6-76a0-49b0-871f-f45c222f04d1","id":"9387edf6-76a0-49b0-871f-f45c222f04d1","uuid":"9387edf6-76a0-49b0-871f-f45c222f04d1","title":"时间、劳动与社会统治：马克思的批判理论再阐释","normalized_title":"时间劳动与社会统治马克思的批判理论再阐释","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787301301517","isbns":["9787301301517","9780521565400"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":487,"navigation_url":"https://workshop.closeclaw.top/ai/book/9387edf6-76a0-49b0-871f-f45c222f04d1","title_url":"https://workshop.closeclaw.top/ai/title/%E6%97%B6%E9%97%B4%E3%80%81%E5%8A%B3%E5%8A%A8%E4%B8%8E%E7%A4%BE%E4%BC%9A%E7%BB%9F%E6%B2%BB%EF%BC%9A%E9%A9%AC%E5%85%8B%E6%80%9D%E7%9A%84%E6%89%B9%E5%88%A4%E7%90%86%E8%AE%BA%E5%86%8D%E9%98%90%E9%87%8A","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/9387edf6-76a0-49b0-871f-f45c222f04d1/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/9387edf6-76a0-49b0-871f-f45c222f04d1/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/9387edf6-76a0-49b0-871f-f45c222f04d1","page_url":"https://workshop.closeclaw.top/api/ai/books/9387edf6-76a0-49b0-871f-f45c222f04d1/page","search_url":"https://workshop.closeclaw.top/api/ai/books/9387edf6-76a0-49b0-871f-f45c222f04d1/search"},"page":{"printed_page":284,"pdf_page":297,"physical_index":297,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"18ed3340ae81f2c97f5731fb6f338c32220a6dd9313d061393a6445f4e6787d3"},"chapter":"第六章哈贝马斯对马克思的批评","content":"韦伯将现代性分析为合理化的过程，哈贝马斯采纳了这一点，但坚持认为“铁笼”并非所有现代社会形式的必然特点。相反，被韦伯归咎于合理化本身的东西，应当被把握为资本主义中合理化的一种选择性样式，这种样式导致了目的合理性的统治。④哈贝马斯认为，韦伯自己的理论为这一路径提供了基础，因为在其立足点中，它隐含地预设了一种更为复杂的理性的观念，由此出发，它批评了目的合理性的日益加强的统治；然而，它从未公开澄清这一立足点。⑤\n\n韦伯在对世界宗教的处理中提出了文化合理化理论，通过对这一理论的重构，哈贝马斯揭示了上述隐含的批判立足点。他的重构有两个阶段，它预设了世界观的合理化的一个普遍历史过程，这一过程为一个历史特殊的转换提供了基础：西方的文化合理化转换为社会合理化。⑦哈贝马斯接受并修正了进化式的世界观发展理论。首先，他将世界观结构的历史发展的普遍内在逻辑，与世界观发展的经验动力区分了开来，后者依赖于外在因素。®(在哈贝马斯对批判社会理论的理解中，这一区分是具有根本性的。)其次，哈贝马斯提出，韦伯将现代化分析为理性化的做法太过狭隘：\n\n⑤同上书，pp.220-222。\n\n284\n\n时间、劳动与社会统治：马克思的批判理论再阐释\n\n① Habermas, The Theory of Communicative Action, p. 216.\n\n②同上书，pp.166,175。\n\n③ 同上书，p. 241。\n\n④同上书，pp.181-183。\n\n⑥同上书，pp.166,195。\n\n⑦同上书，pp.174-177。\n\n⑧ 同上书，pp.179-197。","previous_page":283,"next_page":285}