{"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":36,"pdf_page":56,"physical_index":56,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"2199feb9babfd09ded67979759f96f1a567225ff94aeb680655f4caa451806ec"},"chapter":"什么是批判","content":"令我感兴趣的是，这么多大相径庭的社会学病理诊断恰巧有一个共同点：现代人对世界的“沉默”、回应关系的缺失、对物的态度转向漠然，社会学诊断都表达了对这些情况的忧虑。这种忧虑导致了韦伯对祛魅的诊断、马克思主义传统中的异化和物化学说、齐美尔关注的世界性和社会性的“厌倦”。这种忧虑使得《启蒙辩证法》中对工具理性的主导地位的批判具有可信度，阿多诺对一种模仿性的自然关系的追寻也变得合理了。正如查尔斯·泰勒近来一再强调的那样，加缪的“荒谬”概念的产生并不是一个偶然，它产生自世界的沉默，面临着人类的“呼唤”、对共鸣的人类学需要。①一个众所周知的事情是，无论在电梯里、超市里还是在电话的呼叫等待中，人们都不再能忍受片刻的无声，全球性的社会“音乐化”尝试在任何地方生产出人为的共鸣空间，与共鸣性社会情境的缺失分庭抗礼。社会学还没能对这一现象进行足够的反思，有待进一步的分析。主体仍然只能用耳机或耳塞将自己与当下及外部世界隔离开，在一定程度上陷入自我共鸣，这种情况需要一种相应的病理学诊断。②\n\n① Friedrich Nietzsche, »Vereinsamt« (1884), in: ders., Sämtliche Gedichte, hg. v. R.-R. Wuthenow, Zürich1999, S. 133. 在莱纳·玛利亚·里尔克的《时刻之书》中也可以找到一种相似的 异化经验，“每当日落我总是讶异而零余，我是苍白的一个，从 万物抽离，受一切群集的鄙夷。在那些峙立着的物之中，我是被 困着的—个。”(Rainer Maria Rilke,»Das Buchvon der Pilgerschaft «. in: ders. , Sâmtliche Werke, Band 1, hg. vomRilke-Archiv in Verbindung mit R. Sieber-Rilke, besorgt von E. Zinn, Wiesbaden, Frankfurt/M. 1962, S.305-341, hier:S.309.)\n\n② Joseph Freiherr v. Eichendorff, »Weihnachten«(1837), in: ders. , Werke, Band 1, nach den Ausgaben letzter Hand unter Hinzuziehung der Erstdrucke hg. von A. Hillach, München 1981, S.284.\n\n③很有趣的是，神经科学中新近建立起来的关于“镜像神 经元”的学说可以给我们一些提示，主体对共鸣的需要很可能植 根于神经的层面。(对这一思想的通俗阐发可以参考：Joachim Bauer, Warum ich fühle, was Du fühlst: Intuitive Kommunikation und das Geheimnis der Spiegelneurone, München 2005.)\n\n36\n\n什么是推判","previous_page":35,"next_page":37}