{"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":71,"pdf_page":91,"physical_index":91,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"31961442ba5fc5aa1477f3df61b14d379979a49a6d537e5b047803af8c2b2140"},"chapter":"什么是批判","content":"按照上述说法，下面的情况属于同一种理性化：一方面系统变得越来越强大与专制；另一方面，我们用以主题化和解决行为问题的生活世界话语可以越来越好地理解它们自已受到的系统性暴力(systemische Zwänge)的威胁。因此，哈贝马斯以《启蒙辩证法》序言中已经提到的内容作为结尾：“我们本来的计划，实际上是要揭示人类没有进人真正的人性状态，反而深深地陷入了野蛮状态，其原因究竟何在。”②③像阿多诺和霍克海默一样，哈贝马斯还是坚持了意识形态批判的计划。\n\n四、意识形态批判\n\n意识形态批判不是关注个人和局部的错误，而是关注结构上必然的，也就是集体的错误。④它是这样一种批判，它以必要之物对抗看起来是必要之物的错误，从而使必要之物也相对化，就像它使错误被阐明，甚至使它可以被理解一样，因此它绝不仅仅是否定性的。①似乎有两种截然相反的方式来做这件事。第一种可以被称为对普遍性的分解(Zersetzungvon Allgemeinheit)，第二种则在于对更多普遍性的控诉(Einklagenvon mehrAllgemeinheit)。第一种更具破坏性的意识形态批判关注的是证明，思想模式和行为模式的普遍性(更好的说法是“优势性”)不是基于良好的理由，而是基于偶然性或对特定利益的实施。这种意识形态批判的明显策略是跨文化比较或意识形态起源历史的谱系学重建。第二种更具建设性的意识形态批判形式意味着，在批判者眼中，实践行为的臆想的普遍性根本不像它所假装的或应该的那样普遍，而是暗含着可避免的排他性，甚至基于可避免的排他性。\n\n① Jürgen Habermas, Theorie des kommunikativen Handelns, 2 Bände, Frankfurt/M. 1981, S. 593.\n\n② Adorno/Horkheimer, Dialektikder Aufklärung、 Philosophische Fragmente, Frankfurt/M. 1986, S. 1.\n\n③译文参照渠敬东、曹卫东译《启蒙辩证法》(上海人民出版社 2006年版）。\n\n④盖斯区分了三种类型的意识形态谬误：认识论的、功能论 的和发生学的。(Die Idee einer Kritischen Theorie，Bodenheim 1988.)\n\n(意识形态)批判如何被规训\n\n71","previous_page":70,"next_page":72}