{"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":265,"pdf_page":285,"physical_index":285,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"4f0a2642a4ad5413b95774dca865570a38e52aa229a74186377aa273efa9564f"},"chapter":"什么是批判","content":"它的自我目的特征体现在，能够从他人的论证和言谈中获得经验。有所盈余的展开力量它既没有消解在修辞中也没有消解在纯粹论证中作为在对话中会面的经验而发挥作用。言说者在对话的执行(Dialogvoll-zug)中以一种表演性的(performativ)的方式，使得针对它的偏见被消除，并且把解释者拉入眼前的对话中。这种接纳的力量从公正廉洁的对话态度(借此论证得到捍卫)，以及无偏见的对话态度(借此对于倾向的自身论证得到确定)中得到支撑。真诚(Ernst)也属于这一类，借此反对意见被考量，坚定也是这样，借此人们能够尝试去理解。这种对话态度的特殊性在于两方面。第一，它首先通过对话伙伴释放（freisetzen)出面对批判的开放性，而不是像在一种竞争情境中那样，预设（voraus-setzen)这一点；并且因此，这种对话态度的成功也是由于第二点，即对话取消了说服性的意图和策略，也与竞争模型相对立。内在的对话动力能够破坏其中的偏见，并且促使批判它并非先验地已经被给定的变得更加开明。此外，展示性批判的观念也使得哈贝马斯对于文化批判和先验哲学的对抗能够发生。①“完全假象”的困境以及对它的批判并不适用于这里，因为展示性批判的观念并没有触及哈贝马斯关于自我超越之批评性潜能的基本思想。而在对简单性的批判中，对话的参与者们并没有被假定要遵循一种已经被给定的真理导向。不过它还是回到了一种交流自身内部的规范性盈余上。谈话似乎以自我修正的方式为一种既针对错误又针对简单化的批判创造了前提。通过谈话由于对话中批判的盈余简单化也被抵抗，它阻碍了自身的理性进而先摆脱了理性。\n\n①参见： Jürgen Habermas,»Rationalität der Verständigung. Sprechakttheoretische Erläuterungen zum Begriff der kommunikativen Vernunft«, in: ders., Wahrheit und Rechtfertigung. Philosophische Aufsätze, Frankfurt/M. 1999, S. 102-137.\n\n反思，治疗，展示\n\n265","previous_page":264,"next_page":266}