{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"dfe67541-4039-4f88-87ce-dbbadb056cb2","title":"什么是批判","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787303287741","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"dfe67541-4039-4f88-87ce-dbbadb056cb2","id":"dfe67541-4039-4f88-87ce-dbbadb056cb2","uuid":"dfe67541-4039-4f88-87ce-dbbadb056cb2","title":"什么是批判","normalized_title":"什么是批判","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787303287741","isbns":["9787303287741","0120214113"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":490,"navigation_url":"https://workshop.closeclaw.top/ai/book/dfe67541-4039-4f88-87ce-dbbadb056cb2","title_url":"https://workshop.closeclaw.top/ai/title/%E4%BB%80%E4%B9%88%E6%98%AF%E6%89%B9%E5%88%A4","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/dfe67541-4039-4f88-87ce-dbbadb056cb2/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/dfe67541-4039-4f88-87ce-dbbadb056cb2/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/dfe67541-4039-4f88-87ce-dbbadb056cb2","page_url":"https://workshop.closeclaw.top/api/ai/books/dfe67541-4039-4f88-87ce-dbbadb056cb2/page","search_url":"https://workshop.closeclaw.top/api/ai/books/dfe67541-4039-4f88-87ce-dbbadb056cb2/search"},"page":{"printed_page":235,"pdf_page":255,"physical_index":255,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"527b97400e09066e0ad564d8bd566786aa3c189a854ec70fe1003d2c2de792f7"},"chapter":"什么是批判","content":"现代性的各种病理学并没有消解在纯粹的所遭受的痛苦之中。一种它们共同承担的罪责残余，与荷马史诗式的命运力量形成对立，在其中无罪的奥德修斯被交付给命运，至多是能够通过某种诡计脱身。而现代性的罪责也和悲剧性的罪责不同，前者并非无可摆脱的罪责。现代病理学在其过错方面和史诗的-神秘的无辜有别，在其可避免性方面与悲剧性的罪责有别。苦难的现代形态体现为堂吉诃德的形象。在叙事诗(Epos)和悲剧的位置上，长篇小说(Roman)出现在了近代(Neuzeit)的人口处，并且在奥德修斯、安提戈涅和俄狄浦斯之后，一种新时代的苦难形态在堂吉诃德的历险中被表达了出来。伴随着宗教和传统伦理的决定性解释权丧失，在文艺复兴的人口处出现了一种确定的世界图景的消失和一种与日俱增的、要求合法性的压力。塞万提斯在骑士故事的可悲面貌中上演了苦难，它与其说来自世界的不明晰性，不如说来自一种简单化(Simplifikation)—一种对被简易化(vereinfachter)了的世界图像的恢复，以此堂吉诃德对不断增加的复杂性作出回应，并且使合法性的压力得到减轻。这种简单化是一种可得到书写的自我欺骗(Selbsttäuschung)，并且构成了联结命运和罪责的铰链，它也允许我们去解释，为什么我们要承担一种我们既不能意愿，也不能尝试消除的苦难。\n\n① 这里我使用的概念“有罪责的命运”(schuldhaften Schick sals)来自迈克尔·特尼森(Michael Theunissen)的论述，参见： Ich beziehe mich mit dem Begriff des schuldhaften Schicksals auf Ausführungen von Michael Theunissen in: ders., Pindar, Menschenlos und Wende der Zeit, München 2000; ders., Schieksal ir Antike und Moderne, Carl Friedrich von Siemens Stiftung (Reihe » Themen«, Band 79), München 2004.\n\n反思，治疗，展示\n\n235","previous_page":234,"next_page":236}