{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"ab07c774-3ed2-48d8-8672-5c17d147d9d8","title":"哈贝马斯著作集 包容他者","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208153554","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"ab07c774-3ed2-48d8-8672-5c17d147d9d8","id":"ab07c774-3ed2-48d8-8672-5c17d147d9d8","uuid":"ab07c774-3ed2-48d8-8672-5c17d147d9d8","title":"哈贝马斯著作集 包容他者","normalized_title":"哈贝马斯著作集包容他者","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208153554","isbns":["9787208153554"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":389,"navigation_url":"https://workshop.closeclaw.top/ai/book/ab07c774-3ed2-48d8-8672-5c17d147d9d8","title_url":"https://workshop.closeclaw.top/ai/title/%E5%93%88%E8%B4%9D%E9%A9%AC%E6%96%AF%E8%91%97%E4%BD%9C%E9%9B%86%20%E5%8C%85%E5%AE%B9%E4%BB%96%E8%80%85","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/ab07c774-3ed2-48d8-8672-5c17d147d9d8/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/ab07c774-3ed2-48d8-8672-5c17d147d9d8/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/ab07c774-3ed2-48d8-8672-5c17d147d9d8","page_url":"https://workshop.closeclaw.top/api/ai/books/ab07c774-3ed2-48d8-8672-5c17d147d9d8/page","search_url":"https://workshop.closeclaw.top/api/ai/books/ab07c774-3ed2-48d8-8672-5c17d147d9d8/search"},"page":{"printed_page":274,"pdf_page":283,"physical_index":283,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"54c025121bf88e4cb1f0ef00adec206ad04979cc351b5ebf5de98d092488eccd"},"chapter":"包容他者","content":"“自由主义”模式的法律体系否认（私域自主与公域自主）之间的这种内在联系，所以，它势必要把普及基本权利误解成抽象地抹平差异；这里所说的差异，既包括文化差异，也包括社会差异。但这些差异必须紧密依靠语境才能被认识清楚，并得到适当的关注，也只有这样，法律体系才能沿着民主的道路而被付诸实现。公民权利的普及永远都是法律体系不断分化的动力。公民自身在其确立认同的生活语境中如果不能实现严格意义上的平等，那么，法律主体的完整性也就难以得到保证。我们要想纠正为了实现民主权利的民主观念而不惜有选择地解释权利理论这种做法，根本不必为片面的自由主义1提供对立模式，来引进该体系完全陌生的集体权利。\n\n2.承认的斗争—诸种现象及其分析层面\n\n女权主义、多元文化主义、民族主义以及反对以欧洲为中心的殖民主义遗产的斗争等，所有这些都是一些亲和现象，但又不能混为一谈。其亲和性表现为，无论是在主流文化语境中，还是在多民族共同体中，妇女、少数民族及其文化或少数种族及其文化都奋起反抗压迫，反抗排挤，反抗欺侮。我们所要讨论的这些现象都是一些解放运动，它们的集体政治目标主要是从文化角度确定的，虽然其中不乏社会不平等、经济不平等以及政治依附性。\n\n274\n\n包容他者","previous_page":273,"next_page":275}