当现实走到启蒙的前面——超级现代性的哲学批评  

Beyond the Enlightenment: A Philosophical Critique of Hypermodernity

作　　者：胡大平 Hu Daping

机构地区：[1]南京大学马克思主义学院

出　　处：《哲学研究》2019年第10期49-57,127-128,共11页Philosophical Research

基　　金：教育部人文社会科学重点研究基地重大项目“马克思主义城市社会理论与新型城镇化实践研究”(编号19JJD71003)的阶段性成果

摘　　要：随着现代性在空间上的扩张和在逻辑上的加强,其在社会历史表象上也就不断极端化,并因此使得其原初的启蒙规划显得过剩。这种极端化表明现代性进入了超级状态或阶段。在这个阶段上,环境的超现实化、生存活动的脱语境化以及人本身的非主体化给人类生存和发展直接提出了终极性挑战。对这种挑战的诊断以及对另类现代性的想象,构成今日哲学之重大任务。以之为参照,自卢卡奇提出现代性的极限以来,由于缺乏替代想象,在话语上,西方激进理论便陷入百年焦虑,后现代以及其他晚期现代性话语都只是这种焦虑的表象。对于当代中国来说,现代化进入新时代,也意味着创造超越西方现代性之疯狂的别样现代性成为时代的直接任务。With its spatial expansion and logical strengthening, the historical appearance of modernity has become extreme and rendered its original enlightenment project excessive. This extremity indicates a new phase of modernity, which could be called hypermodernity. Under this condition, the super-realization of the environment, de-contextualization of existence, and de-subjectivization of human beings directly pose the ultimate challenge to human survival and development. The diagnosis of this challenge and the imagination of its alternative constitute a major task of today's philosophy. In light of this, ever since Lukács proposed the limits of modernity, Western radical left theory has fallen into a hundred years of discursive anxiety, with no alternative imagination. Postmodern and other late- modern discourses are the expression of this anxiety. For contemporary China, the new era of modernization demands an alternative that transcends the madness of Western modernity.

关 键 词：现代性 后现代 晚期现代性 超级现代性 

分 类 号：B0-0[哲学宗教—马克思主义哲学]