{"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":78,"pdf_page":87,"physical_index":87,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"a671084369825caa0ef5b2cd7a3da3b70334789df616610dde45a04bfa894759"},"chapter":"包容他者","content":"可是，我们又该如何来论证向后传统道德的转型呢?义务扎根在交往行为当中，并且具有传统特征，自身63并没有逾越家庭、部族、城市或国家的范围。交往行为的反思形式则不是这样：论证自身超越了一切特殊的生活方式。因为，在理性话语的实用前提当中，交往行为所设定的规范内涵获得了普遍化、抽象化和无限化，也就是说，扩展到了整个包容性的共同体，只要主体具有言语和行为能力，并且可以作出自己应有的贡献，就不能把他们排挤在共同体之外。这种观念为我们摆脱如下处境提供了出路：参与者已经失去了其本体论神学的支持，只能自力更生，为自己建立规范的取向。如前所说，参与者唯一所能依靠的就是他们实际上已经拥有的共同性。在遭受最后一次挫折之后，这些共同性凝聚成了话语语境的形式特征。这样，所有人最终都进入了实践话语和合作关系当中。\n\n这是一个十分脆弱的基础，但是，这种共同体的内涵中立性在面对世界观多元论的尴尬局面时可以说还意味着一种希望。如果共同实践过程中的交往形式自身能够促使所有参与者对道德规范都作出令人信服的论证，那么，我们就可以为规范共识的传统论证内容提供一种等价物。失去的“先验的善”，只能用话语实践当中的“内在性”来加以补偿。由此出发，我认为，道德理论对于道德视角的论证需要三个步骤：\n\n78\n\n包容他者","previous_page":77,"next_page":79}