{"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":437,"pdf_page":443,"physical_index":443,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"8551e5cafc0450ebfea4e447132e7ded1b91e315867f8c57b2225e512ef46a2b"},"chapter":"交往行为理论","content":"韦伯也在同样的意义上说到过统治世界的残酷性(Unbrüderlichkeit)。\n\n因此，韦伯和霍克海默对于时代的诊断虽然有着显著的不同，但在一些基本问题上的看法还是一致的，比如：\n\n—宗教世界观和形而上学世界观的可信性是自发形成的合理化过程所固有的；由此看来，启蒙运动对神学和本体论的批判是合理的，也就是说，是有其内在根据的，非常深刻，并且不容推翻；\n\n——神话消除之后兴起的第二种合理化动力激发了一种现代意识，其关键特征在于，具有各自不同特征的文化价值领域发生了分化；价值领域分化所导致的结果是信仰和知识的主观化：艺术和道德与具有命题真实性的要求分离了开来，而科学则孤零零地同目的理性行为保持一种实践的关系（但失去了与交往实践之间的联系）；\n\n—主观理性发挥的是一种在斗争中捍卫自我的功能，在斗争过程中，参与者依赖的都是根本无法相互调和的非理性的信仰力量；主观理性无法再给出任何意义，并且和生活世界同一性一起对社会的整合构成威胁;\n\n——由于世界观的社会整合力量以及由世界观所带来的社会团结并非完全是非理性的，因此，科学、道德和艺术等“文化领域的分裂”就不能说完全是合理的，尽管这种分裂可以归结为学习过程(Lernprozeβ),并因此而归结到理性头上。\n\n四、从卢卡奇到阿多诺:作为物化的合理化\n\n437","previous_page":436,"next_page":438}