{"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":413,"pdf_page":433,"physical_index":433,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"99f89d11402b57e49b5d21606f1243395e9eeb2d342f02ac822f9981c650d82f"},"chapter":"什么是批判","content":"对创伤的结构性描述是这种关系的极端情况；这些也在文化学语境(如大屠杀)中出现的概念，代表了某种存在性的战栗，这种战栗是如此深刻，以至于经历本身不能通过回忆和口头叙述在当下复现。①我们并不将否定的东西把握为理解的边界或者对意义的遮蔽，相反，它是不可忍受的，在实践中是“无意义的东西”。理解遭遇这样存在性的——有时是形而上学式的——意义空洞与荒谬的挑战，正如不可理解之物的解释学谬误一样。\n\n解释学的努力是意义本身在其边界的努力。解释学不会对我们直接可以理解的东西的边界置之不理，而是希望扩展以至于跨越我们的边界，我们希望理解，和无意义的东西作斗争。如果说，人对于表达的需求，对于符号化与阐释的需求标志着一种基础性的“意义要求”，①那么，这个要求所关心的，并非只是认识上的透彻和对于世界解释的恰切，而且还有赞同它们，在它们之中创造一个理性的、正当的、美好的秩序的愿望。②理解的愿望承受世界之中的无意义和荒谬的压力。当理解不仅仅是一种被动的接收，还包含一种建构性的解读，以及意义的筹划的时候，建构本身就被一种对于意义的志趣所引导，虽说这种志趣不仅仅指向可以理解的意义。文化的成就、语言和艺术的创造、社会组织的产物、对于世界新颖的理解方法与揭示方式都是人类借以构造与表达自己生活的“意义建构”的形式。\n\n① Wulf Kansteiner, » Menschheitstrauma, Holocausttrauma, kulturelles Trauma: Eine kritische Genealogie der philosophischen, psychologischen und kulturwissenschaftlichen Traumaforschung seit 1945«, in: F.Jaeger und J.Rüsen (Hg.),Handbuch der Kulturwissenschaften, Band 3: Themen und Tendenzen, Stuttgart, Weimar2004, S. 109-138; Joachim Küchenhoff, » Die Negativität desSymptoms und die Schwierigkeit, Nein zu hören«, in: B. Hilmer, G. Lohmann und T. Wesche (Hg. ), Anfang und Grenzen des Sinns, Weilerswist 2006,S. 195-209; Rudolf Bernet, »Das traumatisierte Subjekt«, in: M. Fischer u. a. (Hg. ), Vernunft im Zeichen des Fremden. ZurPhilosophie von Bernhard Waldenfels, Frankfurt/M.2001, S. 225-252.\n\n解释学与批判\n\n413","previous_page":412,"next_page":414}