摘要
德里达一直致力于对人道主义、人性、伦理这些论域的解构,这使人们容易认为,解构与伦理学相对立。德里达早年对列维纳斯的批评,亦使人们相信,德里达也把伦理学列入解构的重点。但德里达后期却明显地转向伦理学,此时他所提出的所有的问题,实际上都可以归结为他者的伦理问题。而德里达后期关于他者、礼物、宽恕、死亡、绝境、没有宗教的宗教性等思想,都印有列维纳斯影响的痕迹。解构的伦理性已经是理解解构主义重要的维度,正是在解构伦理学中,解构给予了一种伦理性。这也使我们有必要重新审视德里达早年对列维纳斯的批判。德里达正是清理了列维纳斯关于他者的同一性思想,而发展出他的解构思想。尽管那时的德里达怀疑希伯来进向的可能性,后来却从列维纳斯给予的希伯来的某种思想资源中获益匪浅。从德里达早期对列维纳斯的思想批判中,可以看出德里达解构思想最初运作的思路和价值取向。
Derrida has been engaged in the deconstruction of humanitarianism,human nature,ethic and so on,which makes it easy for people to think that deconstruction and ethic oppose each other.Derrida's early criticism on Levinas may also produce such an impression.In his later period,all the questions Derrida puts are about ethic.His thoughts on others,gift,forgiveness,death and extremity are influenced more or less by Levinas.It is in deconstruction ethic that we should re-examine Derrida's early criticism on Levinas.Derrida has developed his deconstruction from Levinas's identity of others.Though he doubts the possibility of Hebrew's orientation,from which Derrida benefits.It is seen from his early criticism on Levinas that how Derrida performs in the approach and favor at the beginning.
出处
《河北学刊》
CSSCI
北大核心
2007年第4期146-153,共8页
Hebei Academic Journal
基金
2005年度教育部人文社会科学研究规划基金项目<解构主义与中国当代文学批评>(05JA750.11-44001)
