{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"d6c14ac7-04dd-43ff-b8c8-f495a729ff0a","title":"哈贝马斯作品集 交往行为理论 第一卷 行为合理性与社会合理化","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208153547","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"d6c14ac7-04dd-43ff-b8c8-f495a729ff0a","id":"d6c14ac7-04dd-43ff-b8c8-f495a729ff0a","uuid":"d6c14ac7-04dd-43ff-b8c8-f495a729ff0a","title":"哈贝马斯作品集 交往行为理论 第一卷 行为合理性与社会合理化","normalized_title":"哈贝马斯作品集交往行为理论第一卷行为合理性与社会合理化","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208153547","isbns":["9787208153547"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":560,"navigation_url":"https://workshop.closeclaw.top/ai/book/d6c14ac7-04dd-43ff-b8c8-f495a729ff0a","title_url":"https://workshop.closeclaw.top/ai/title/%E5%93%88%E8%B4%9D%E9%A9%AC%E6%96%AF%E4%BD%9C%E5%93%81%E9%9B%86%20%E4%BA%A4%E5%BE%80%E8%A1%8C%E4%B8%BA%E7%90%86%E8%AE%BA%20%E7%AC%AC%E4%B8%80%E5%8D%B7%20%E8%A1%8C%E4%B8%BA%E5%90%88%E7%90%86%E6%80%A7%E4%B8%8E%E7%A4%BE%E4%BC%9A%E5%90%88%E7%90%86%E5%8C%96","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/d6c14ac7-04dd-43ff-b8c8-f495a729ff0a/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/d6c14ac7-04dd-43ff-b8c8-f495a729ff0a/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/d6c14ac7-04dd-43ff-b8c8-f495a729ff0a","page_url":"https://workshop.closeclaw.top/api/ai/books/d6c14ac7-04dd-43ff-b8c8-f495a729ff0a/page","search_url":"https://workshop.closeclaw.top/api/ai/books/d6c14ac7-04dd-43ff-b8c8-f495a729ff0a/search"},"page":{"printed_page":215,"pdf_page":221,"physical_index":221,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"246086f7620840bba8b5092cbc08e8901e02bb999bac72f63075f00aad2b23f4"},"chapter":"交往行为理论","content":"先知的救世说…一旦发展成为一种合理的伦理，而且是以作为拯救手段的内在宗教拯救财富为取向，从其拯救的意义和本质中就会产生这种信念伦理。 34\n\n从形式角度来看，这种信念伦理的特征表现为原则性和普遍主义。救世神学（soteriologische）的团契宗教性奠定的是一种抽象的博爱伦理(Brüderlichkeitsehik)，它从“同胞”出发，消除了(宗族伦理、地域伦理以及国家伦理十分关注的)内在道德和外在道德之间的区分:“它的道德要求始终都超越了一切社会组织，通常甚至包括信仰组织的界限，而面向一种普遍主义的博爱精神”。35这和彻底告别法律传统主义是一致的。\n\n形式伦理建立在普遍原则基础之上，由此看来，依靠巫术、神圣传统、启示等的法律规范(以及法律制定和法律应用）便失去了作用：法律规范仅仅是一些常规，我们不但可以观察到，而且可以人为地加以设定。法律观念越是与信念伦理形成互补关系，法律规范、法律程序以及法律内容就越是成为合理讨论和世俗抉择的对象。我要强调的是以下两点，即规范的论证原则和成文原则。可是，韦伯和当时的法律实证主义（Rechtspositivismus)一样，都强调后者，也就是说，都持这样一种基本观点:任何一种法律都可以用形式条文来加以确定和修订。韦伯由此还得出了正当统治的一些重要特征，本迪克斯(R.Bendix）把它们归纳如下：\n\n二、马克斯，韦伯的合理化理论\n\n215","previous_page":214,"next_page":216}