{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"938ffece-6e9d-4ccb-a834-1221ead96536","title":"[人文科学译丛]德勒兹概念  哲学,殖民与政治","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787564922757","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"938ffece-6e9d-4ccb-a834-1221ead96536","id":"938ffece-6e9d-4ccb-a834-1221ead96536","uuid":"938ffece-6e9d-4ccb-a834-1221ead96536","title":"[人文科学译丛]德勒兹概念  哲学,殖民与政治","normalized_title":"人文科学译丛德勒兹概念哲学殖民与政治","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787564922757","isbns":["9787564922757"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":413,"navigation_url":"https://workshop.closeclaw.top/ai/book/938ffece-6e9d-4ccb-a834-1221ead96536","title_url":"https://workshop.closeclaw.top/ai/title/%5B%E4%BA%BA%E6%96%87%E7%A7%91%E5%AD%A6%E8%AF%91%E4%B8%9B%5D%E5%BE%B7%E5%8B%92%E5%85%B9%E6%A6%82%E5%BF%B5%20%20%E5%93%B2%E5%AD%A6%2C%E6%AE%96%E6%B0%91%E4%B8%8E%E6%94%BF%E6%B2%BB","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/938ffece-6e9d-4ccb-a834-1221ead96536/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/938ffece-6e9d-4ccb-a834-1221ead96536/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/938ffece-6e9d-4ccb-a834-1221ead96536","page_url":"https://workshop.closeclaw.top/api/ai/books/938ffece-6e9d-4ccb-a834-1221ead96536/page","search_url":"https://workshop.closeclaw.top/api/ai/books/938ffece-6e9d-4ccb-a834-1221ead96536/search"},"page":{"printed_page":83,"pdf_page":97,"physical_index":97,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"2616cde52ee0ad57b9e1ec9b1fbe1cc7bf4bfb13922a96d63adad7940fe99789"},"chapter":"第二章","content":"为了让这种分析具有更具体的伦理和政治意义，考虑一下德里达对宽恕概念及其政治的讨论。在20世纪末期，诸多政府、国家元首、教会和其他团体进入越来越多的“悔改、忏悔、宽恕或道歉场景”之中①，《论宽恕》正是以此为出发点。关于此类“地缘政治”场景宽恕这一概念在其中发挥了重要作用的例子包括南非真相与和解委员会(1995一1998)与澳大利亚和解进程（1991一2000)。德里达认为，根据德勒兹和瓜塔里关于概念本质的描述和他自己的可重复性逻辑，宽恕是个复杂、开放的概念。它最初是否适用于行为或个人，这并不确定。是否只有受到不公平对待的乙方才能进行宽恕，还是可以或者必须有第三方介入受害者和作恶者之间，这也不清楚。一方面，有理由认为“严格意义上的”宽恕必须是相关方之间直接的、无任何中介的事情。另一方面，有理由认为只有通过某种进行普遍化的媒介比如国家、法律或语言—起中介作用，才能实现宽恕。毕竟，没有人们可以在其中理解不义行为的本质或相关方身份的语言，就不可能有宽恕场景：“当受害者和有罪者没有共同的语言，当没有任何共同的、普遍的东西可以让他们互相理解时，宽恕似乎就丧失了意义。”(Derrida2001a，122；2001b，48)\n\n第二章 德勒兹、德里达和哲学的政治功能\n\n83","previous_page":82,"next_page":84}