{"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":75,"pdf_page":95,"physical_index":95,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"7910343003a0c2db3fbd1a99e9c8df6385836e9a785245f1e6fe7d83e689b9f8"},"chapter":"什么是批判","content":"然而，在我看来，最大的问题是这样的：尽管意识形态批判及其系统对象是先验的奠基，在关于(哲学的)意识形态批判的具体可能性上，哈贝马斯得出了一个不自洽的谨慎的以至于值得怀疑的结论，并且他把意识形态的剩余问题主要留给了经验社会科学。这种限制本身就难以被辩护。虽然社会学家肯定更熟悉于获得某些可能必然被误导的信念或行为模式的量化维度，但当不仅要确定、预测或解释它们，而且要批判它们时，社会学也必须求助于与哲学没有根本区别的理由根据。\n\n因此，哈贝马斯在许多地方提出，在意识形态批判的问题上个体行动者也必须而且能够自行决定，这一点并不令人惊讶。这不仅使人不清楚，重构人①之最小条件的哲学和考察集体思想和行为模式之数据的社会科学如何与这些个人的批判行为相联系，也就是说，日常批判的主体如何参与这种专家知识，这些知识对他们是否有用，以及专家(必须)如何使他们的知识可以用于日常批判。这样，哈贝马斯就从根本上告别了意识形态的批判，他曾想把《交往行为理论》作为一个哲学和社会学项目为意识形态批评服务。①最明显的莫过于试图以意识形态批判的名义，将无论是自主或者不自主进行判断的个别行动者的视角与远距离观察的形式结合起来。正如我已经试图表明的那样，这两种方法当然可以结合起来形成一幅社会图景，由此一个看似自然和合法的普遍性就呈现为要么太过分，要么太有限的普遍性。\n\n① 原文为 Menschein，疑似 Menschen 误写。——译者注\n\n(意识形态)批判如何被规训\n\n75","previous_page":74,"next_page":76}