{"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":422,"pdf_page":442,"physical_index":442,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"b09a40a3a51dba5bb98b05e33c4ae9cde3e4ad46449a25ef23ce25f0baebae1f"},"chapter":"什么是批判","content":"六、解释学意义与存在的意义\n\n在否定主义的标签中，出现了一种在第三类和第二类批判之间的相互指涉对于现实的否定性的批判，以及对于错误意义的批判也是在解释学和存在主义的意义概念之间的相互指涉。对于痛苦的反抗是为了世界的可理解性的争辩，也是对于存在主义意义需要的回应。解释学努力遇到的缺乏，既是理解的缺失，也是世界意义合理性的缺失。批判针对的是装作意义的空洞存在物，针对单纯的、成为意义和正当性的替代品的存在物。①对于痛苦、死亡和存在困境的承受，与生命之荒谬的对立，伴随着在世界中寻找希望的努力，以及想要深入理解意义的努力，和用艺术作品以及演绎来创造属于自己的意义的努力。②但理解世界的努力可能导致错误，以及对意义的改写或顽固坚持。在黑格尔看来，可理解的东西在严格意义上与理性的一致性，是具有积极意义的，而按照批判的视角，被强调的却是从否定性东西产生的，不理性和不被理解的东西。\n\n① Theodor W. Adorno und Max Horkheimer, Dialektik der Aufklärung, Amsterdam 1947, S. 176.\n\n② Annemarie Pieper, »Homo Creator: Sinnstiftung durch Kunst. DerMittagsgedankebeiCamus undNietzschesGroßerMittag«, in: B. Hilmer, G. Lohmann und T. Wesche (Hg. ), An fang und Grenzen des Sinns, Weilerswist 2006,S. 184-194.\n\n422\n\n什么是批判","previous_page":421,"next_page":423}