{"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":45,"pdf_page":54,"physical_index":54,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d97128000c641ba6ef85261e0f1b8d7d99f8d142666576547aa33ca95528f7d0"},"chapter":"包容他者","content":"(2)随着多元主义世界观的出现，在现代社会里，宗教以及其中的伦理便不再是一种所有人都认可的道德的公共有效性基础。具有普遍约束力的道德法则的有效性无论如何都再也不能用理由和解释加以说明了，因为这些理由和解释是以超验的创世主和救世主的存在和作用为前提的。这样，一方面是本体论神学对客观合理的道德准则的公认，另一方面则是救世神学把道德准则的公正运用与值得追求的客观救赎财富联系了起来。此外，形而上学基本概念以及相应的解释范畴的贬值，也与认知权威的转移密切相关；所谓认知权威的转移，就是指它从宗教学说进入了现代经验科学当中。有了形而上学的本质概念，断言命题与相应的表现命题、评价命题以及规范命题之间的内在联系也就消失了。所谓“客观合理”的东西，只能这样来加以证明：正义和善的基础存在于规范的存在者自身当中；所谓“客观上值得追求”的东西，也只能这样来加以证明：救赎历史的目的论确保完全公正的状态能够得到实现，而且其中同时还蕴涵着具体的善。\n\n这样一来，道德哲学也就建立在一种“后形而上学论证水平”之上了。这主要意味着，从方法论的角度来看，上帝的视角失效了；从内容上来看，创世秩序和救赎历史失去了意义；从理论策略上来说，从逻辑上区分不同类型的以言行事命题的那些形而上学的本质概念也变得不灵了。没有了这些必要的工具，道德哲学必须对道德判断和道德立场的有效性意义加以论证。\n\n第一部分应然的权威具有多大的合理性?\n\n45","previous_page":44,"next_page":46}