{"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":414,"pdf_page":434,"physical_index":434,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"b0ad5432bc9c31f86c984526cf5504b55e0b3f39bed95842e16951a845356322"},"chapter":"什么是批判","content":"这样的意义建构已经在与无意义和空洞的对立之中表达自身。比如说，尼采就言明了这种联系，他认为，道德与宗教的发展是针对“无意义的痛苦”展开的。③更一般地，在历史反思中，历史性意义建构这一关键词是一个类似的概念。约恩·吕森将苦难记忆的动机视作历史研究的核心：“无法回忆和无法把握的痛苦作为基本的对无意义的经验，是近来文化意义建构的努力和成就所在。”①更一般的名言“痛苦孕育意义”②希望将一般意义上文化与文化学的意义建构都锚定在意义与无意义的辩证法之中。被尼采视作一种揭示性的、随发性的去合法化进程的东西，反过来看标志着作为现代文化的基础否定性结构。无意义的深层次、理解愿望的对立面，不是否定，而是构成意义的基础。意义与其对立面构成一种积极的紧张关系，在其中展现自身，这也符合对于意义之不可还原的要求：我们不能把不可理解的、不可同化的，以及不能解释的东西简单地排除在视野之外，相反，我们必须把它作为有意义理解的视域之中的他者，提示自己，反思它们。从意义中被排除出去的、被阻挡的东西，也和遥远的、不可理解的东西，被遮蔽的和被损害的东西一样。对于意义和无意义之间的整体辩证的揭示，是比意义和理解更高的一致。\n\n① Hans Blumenberg, Die Lesbarkeit der Welt, Frankfurt/ M 1986, S. 126 ff. ; Susanne K. Langer, Philosophie auf neuem Wege. DasSymbol im Denken, im Ritus und in der Kunst, Frankfurt/M. 1965, S. 48 ff.\n\n②“由人们的反思所感受到的对于自身作为人的存在的意 义的需求并不是单纯的理论需求。”(Arnold Gehlen，Der Mensch. Seine Natur und seine Stellung in der Welt, Wiesbaden 1978, S.9.)\n\n③ Friedrich Nietzsche, »Zur Genealogie der Moral« (1887), in: KSA, Band 5, S. 245-412, hier: S. 411 f.\n\n414\n\n什么是批判","previous_page":413,"next_page":415}