{"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":310,"pdf_page":330,"physical_index":330,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d314b991a8ae853e1089ead9e4974c1d984dd386548c27eae0ba8cfcb13ca689"},"chapter":"什么是批判","content":"之早期批判，就已经说明了都澄清了，在其著作中，关于道德价值之所谓“起源”的谱系学-历史学叙述发挥着一种特定的作用，并且只能从它们出发进行理解。①在《论道德的谱系》的重要纲领性前言中，尼采将针对“道德之价值”的问题看作他自身的（eigentliche)目标，是他“心中的关切”，并且相对于“关于道德起源的自身或者外部(fremdes)假说而言”，是“某种重要得多的东西”。“更[准]确”([G]enauer)地说，关于历史起源的假定知识(Hypothesenbildung)似乎恰恰是“为了实现一个目标”的“多种手段之一”，此目标即提出关于价值的问题。②这一问题指向归根结底在于，要处理“作为问题的道德”。③但是关于这个问题，一种就“何种社会在历史学中(historisch)遵循何种准则和规范”而展开的、纯粹经验的-比较的资料收集，还不能给出任何答案。并且关于道德体系事实上的多样性—要么是基于其隐含的具有普遍性的核心内容，要么是基于每种道德间完全的无约束性和相对性而提出的其余哲学解答，也是不充分的和在哲学上不被允许的普遍化（Verallgemeinerun-gen)，它们对于尼采来说是“[两]种同样巨大的幼稚行为”。①\n\n① Alexander Nehamas, »The Genealogy of Genealogy: Interpretation in Nietzsche's Second Untimely Meditation and in On the Genealogy of Morals«, in: R. Schacht (Hg. ), Nietzsche, Genealogy, History: Essays on Nietzsche's Genealogy of Morals, Berkeley 1994, S.269-283.\n\n② Friedrich Nietzsche, »Zur Genealogie der Moral« (1887), in: ders., Kritische Studienausgabe (KSA), Band 5, hg. von G. Colli und M. Montinari, Berlin, New York 1988, S. 245-412, hier; S. 251.\n\n③ Friedrich Nietzsche, » Die fröhliche Wissenschaft « (1887), in: KSA, Band 3, S.343-651, hier: § 345, S.579.\n\n310\n\n什么是批判","previous_page":309,"next_page":311}