{"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":281,"pdf_page":301,"physical_index":301,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"373f6399ccfa6451a55c19a4941ed16de76a91ddd6d13526a204d2db64bb7035"},"chapter":"什么是批判","content":"为了理解福柯将批判展示为美德这一尝试，我们得先有一个准备性的步骤。美德大多数情况下要么被理解为主体的某种特征或实践，要么被限定和规定为某种活动或实践方式的品质。它属于某种伦理，并不是在纯粹遵循某种客观的公式化规则或法规中就得到了实现。而且美德并不只是符合和适应某些事先被给予的规范。它跟这些规范处于一种更加极端的、批判性的关系之中，这被福柯看作是某种特殊的道德风格(Stilisierung)。\n\n福柯在《性经验史》的第二卷《快感的享用》①②的导言中对于他如何理解美德给了一个提示。在此处，他清楚地表明，他尝试做的就是要迈出“超越伦理哲学就是用来确定一系列准则”这一观念的步伐。因此，如同批判与哲学相交叉，但没有沦为哲学那样，福柯在导言中尝试将自己的思想呈现为比如说是某种非规约(nichtpräskriptiven)形式的道德考察。他在之后还以同样的方式追问道德经验的形式，这种形式并不通过基督教律法、规则或指令加以严格定义，似乎自我机械性地或千篇一律地屈服于它们。他告诉我们，他自己对于这个文本的写作就可以作为实践的例子，“通过寻求某种对他陌生的知识这样的方式去考察在他自己的思想中改变了什么”①。道德经验与某种自我-塑造(Selbst-Trans-formation)有关系，这种自我-塑造是通过某种陌生的知识形式导致的。这一道德经验的形式区别于对某种指令的屈从。实际上，福柯相信，他无论在哪里所寻求的那种道德经验，所从事的对道德经验的研究，首先或根本上都不能被结构化为诫命(Untersagung)和禁忌(Ver-bot)。\n\n① Michel Foucault, Der Gebrauch der Lüste. Sexualitäi undWahrheit 2, Frankfurt/M. 1989.\n\n②中译本参见[法]福柯：《性经验史》第二卷，佘碧平译，上海，上海人民出版社，2016。——译者注\n\n什么是批判\n\n281","previous_page":280,"next_page":282}