{"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":86,"pdf_page":95,"physical_index":95,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"37bbe6787059fcdcedc75c9d565ed44dbd664a5497e0a9bdd3447678fb3b2f69"},"chapter":"包容他者","content":"35 请参阅麦克道尔:“道德需求是假言合式吗?”(AreMoralRequirements HypotheticalImperatives?),载《亚里士多德学会学报》(Proceedings of the Aristotelian Society, vol. 5,1978),第13—29页。\n\n39 威廉斯：《伦理学与哲学的限度》，第184—185页。\n\n41 泽尔努力建立这样一种善的形式概念。但是，对善的形式定义和康德意义上的道德不同，是外强中干。泽尔试图阐明成功生活的观念和定义，但回避了基本的善(安全、健康和活动自由）、生活方式的内容（劳动、互动、游戏和沉思）以及目的（向世界敞开的自我定位）等。这是错误的人类学的立场，不仅在不同文化中，就是在文化对话中也不适用，有充分的理由可以说明这一点，请参阅泽尔：《论幸福的形式》.第189页。善的人类学超出了从论证逻辑学的角度对解释学自我理解话语的条件的阐述，其陈述内涵还依附于发生语境，而且方式也比较特殊。这一点在海德格尔那里看得很清楚。海德格尔的存在本体论使得每个细致的读者都从一定的历史距离出发，不仅放弃了他们时代的行话，而且也抛弃了他们时代的政治优势。请参阅沃林（RichardWolin):《存在的政治》(The Politics of Being, NewYork, 1990)。\n\n86\n\n包容他者","previous_page":85,"next_page":87}