{"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":326,"pdf_page":346,"physical_index":346,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"a515dc1fe94c55a17e501f33b391eb84cfeb7945060bb82f3364d846338d044e"},"chapter":"什么是批判","content":"三、谱系学批判的特征\n\n这里对谱系学程序的概要性重构，在这种抽象的形式中，只具有一种有限的价值。但是，上述阐释的第一个，毋宁说是语言学上的贡献，至少体现在以下方面：得益于从主体理论的、权力分析的和修辞-形式的动机出发而被建议的配置(Konstellation)，已准备好一个关于尼采和福柯著作的方便网络可供阅读，并能在具体的解释中得到证明。因此得到展示的是，尼采和福柯的代表作能够被这样解释，使其通向一种谱系学的“自我-批判”，即一种关于主体化方式的谱系学的-历史学的批判。第二个成就与对批判形式的系统追问相关。尼采和福柯的文本都被当作遵循自身法则的批判模型得到阅读。由他们两人得以实践的谱系学批判虽然不是普遍的、可替换的方法，但仍是一种针对特定对象领域(所有在最广泛意义上自我形塑的、主体化的实践)，以及针对特定出发点(自我和其自我关系)之局部批判的有效的独特形式。只有对于这些对象，凭借这一出发点，作为谱系学之基础运作的历史学书写才成为一种批判，也就是一种伴随着否定或者拒绝效力的权力理论的历史学化。只有对于这些对象，即对于将自我反过来作为对象的实践，谱系学才包含了其身份批判的(identitätskritische)和颠覆性的力量。\n\n①关于谱系学的情绪性-修辞性特征，参见：Alexander Nehamas, Nietzsche: Life as Literature, Cambridge 1985, S. 18- 24, und David Owen, Nietzsche, Politics and Modernity: A Critique of Liberal Reason, London 1995, S. 47-52.\n\n326\n\n什么是批判","previous_page":325,"next_page":327}