{"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":421,"pdf_page":441,"physical_index":441,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"1ed8313f037590839da5c73d05b04ce1367a42f5a207fc193006d1d9f27e990c"},"chapter":"什么是批判","content":"① Theodor W. Adorno, Negative Dialektik, in: ders. , GesammelteSchriften, Band 6, hg. von R. Tiedemann, Frankfurt/M. 1970 ff,S.370.\n\n②哈贝马斯再次强调了这个环节，并且着重指出了政治交流对于这样的“语义潜能”的依赖性，这种潜能并不出现在枯燥乏味的日常生活中：“没有刺痛的文化会被一种单纯的补偿性需要吸纳，借用格里夫拉特的一个词，它将自己像一块泡沫毯子一样铺在危险的社会上。尚没有任何精妙裁剪的公民宗教能够防止这种意义混乱。单靠这个在日常交流中被表达出来的主导的超越性权能要求的环节，是不具备无条件性的。另一种超越的形式在未被偿清的东西之中，它展现了构造同一的宗教传统的批判性占有倾向，再一种超越性就在于现代艺术的否定性。平凡的东西必须能够在直截了当的他者、费解和恐怖的东西面前自身破裂，而这些东西否认了向先入之见的同化，尽管在它背后没有什么被构筑的特权。”(Jürgen Habermas,Faktizität und Geltung. Beiträgezur Diskurstheorie des Rechts und des demokratischen Rechtssta-ats, Frankfurt/M. 1992, S. 631.)\n\n解释学与批判\n\n421","previous_page":420,"next_page":422}