在“批判启蒙”与“审美批判”之间——构建“全面的现代性”

发布时间：2019-01-04 14:12

【摘要】：“现代性”作为来自欧洲的观念,在历史上不断得到反思,主要存在两类反思的理路一类可称之为“泛审美现代性”,以波德莱尔为起点,中经齐美尔,直到福柯那里结束,他们面对现代性皆持一种“审美批判”的态度;另一类可称之为“批判启蒙现代性”,也就是在批判启蒙基础上来实现启蒙的“现代性”思想,它以韦伯为起点,直接穿越了从阿多诺到哈贝马斯的法兰克福学派两代哲学家。实际上,人们可以在这两种“反思现代性”之间“执两用中”,从而构建一种崭新的“全面的现代性”。这种现代性的“全面性”,就体现在“以审美中和主体性”、“以审美中介纵向理性”、“以审美平衡文化分化”、“以审美规划社会尺度”,从而走向一种“主体间性的交往原则”、“横向理性—感性的图景”、“文化间性的对话主义”和“新感性—理性社会”的通途。
[Abstract]:"modernity", as a concept from Europe, has been constantly reflected in history. There are mainly two kinds of rational ways of reflection. One can be called "pan-aesthetic modernity", starting from Baudelaire and ending with Chimer until Foucault. They all hold an attitude of "aesthetic criticism" in the face of modernity; The other kind can be called "critical Enlightenment modernity", that is, the thought of "modernity" which realizes enlightenment on the basis of critical Enlightenment. It takes Weber as the starting point and directly passes through two generations of Frankfurt school philosophers from Adorno to Habermas. In fact, people can construct a new "comprehensive modernity" between the two kinds of "reflective modernity". The "comprehensiveness" of modernity is embodied in the following aspects: "aesthetics and subjectivity", "vertical rationality through aesthetic intermediation", "balancing cultural differentiation with aesthetics", "planning social scale by aesthetics", Thus it leads to a "principle of inter-subjectivity communication", "horizontal rationality-perceptual picture", "intercultural dialogism" and "new sensual-rational society".
【作者单位】：中国社会科学院哲学研究所
【分类号】：B83

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