Please use this identifier to cite or link to this item: https://ah.lib.nccu.edu.tw/handle/140.119/122390
題名: 無限之蹤跡:列維納斯哲思中的「宗教」
The Trace of Infinity: Religion in Levinas’s Philosophy
作者: 項溢煦
Xiang, Yi-Xu
貢獻者: 蔡彦仁
Tsai, Yen-Zen
項溢煦
Xiang, Yi-Xu
關鍵詞: 宗教
無限
他者
主體
面容
蹤跡
存在論
觀念論
反思
責任
Religion
Infinity
Other
Subject
Face
Trace
Ontology
Idealism
Reflexivity
Responsibility
日期: 2019
上傳時間: 4-Mar-2019
摘要: 十六世紀以來,於存在論與觀念論哲学的傳承中,用「宗教」一詞示之的事物,被置入於凸顯作為自在且自為之主體的語境裡,從而不斷喪失著其對於人之有限性,以及作為可能性的世界之無限的啟示作用。儘管隨著宗教科學的誕生與其快速發展,訴諸於「宗教」的學術研究活動不斷突破著「猶太-基督宗教傳統」的侷促,但其以「人性」與「社會-文化」為界域的言說方式,並沒有脫離「存在與思之同一」的囹圄。「宗教」對於無限的開啟,處於危機之中。\n而列維納斯的哲學,以反思近現代西方文明的內在邏輯為歸旨,以存在論與觀念論的共謀為反抗對象,表明:其所詮釋的面向他異性的「宗教」,為走出現代性困境提供了重要資源。質言之,這一哲思的要點有三。第一,首先以「揀選」形態出現的這個「宗教」,揭露了主體的被動性與有限性,重新把人放置於其真正得以現身的充滿他異性的世界中;從而有力地反抗了宣揚自在自為的主體性哲學。第二,於「面容」上的「神顯」,或者說在「面對面」的關係裡,列維納斯以區別神學的「宗教」闡明了對無限與他者的「呼召」,以及其對「自我」的「質問」與「教導」,對於「倫理學」、「形而上學」、「藝術」,乃至「政治」等各式關係的不可或缺的價值與意義。尤其是在政治生活中,「第三方」與「絕對他者」的神聖性,更是我們具體實現正義、避免暴力的重要保障所在。第三,在這樣一種「宗教」關係之中,列維納斯以「無限的觀念」對於「我思故我在」的爆破為契機,試圖從根源處改變以現象學傳統為代表的哲學論述的言說方式,進而在一種對於「蹤跡」的追蹤中遭遇他者與無限。因此,我們可以說,雖然列維納斯所論述的這一「宗教」,具有非常鮮明的猶太教色彩;但是,這並不在邏輯上影響,這一寓「宗教」論述於其中的哲學思想,之於開啟一種新的多元論的意義,以及其所預示的人類進行徹底自我反思的價值。而這也就是列維納斯哲思中的「宗教」,其最終得以落腳的責任所在。
Since the sixteenth century, in the inheritance and transmission of the ontology and idealism, what are expressed in the word “religion” have been placed in the context of underlining the subjectivity of in-itself and for-itself, thus continually losing its revelatory role for the finitude of human being, as well as for the infinity of the world of possibility. Although the academic research activities that appeal to “religion” continue to break through the constraint of the “Judeo-Christian tradition”, along with the birth and rapid development of the science of religion, the discursive modes bounded by the “humanity” and “socio-culture” still do not slip the leash of “thought and being are the same”. That “religion” opens infinity is in crisis.\nThe philosophy of Levinas, aiming at reflecting the internal logic of modern western civilization and regarding the complicity of ontology and idealism as its object of rebellion, indicates that what it interprets as the “religion” oriented towards the alterity provides the important resources for getting out of the predicament of modernity. In a word, there are three main points of this philosophy. First, that this “religion” first appears in the form of “election” reveals the passivity and finitude of the subject, and relocates people in the world filled with strangeness; which thus powerfully resists the subjectivity theory highlighting in-itself and for-itself. Second, on the epiphany on the “face”, or the “face-to-face” relationship, Levinas uses the “religion” distinguished from theology to clarify that the “invocation” for infinity and the Other, and the “interpellation” and “education” for the “self” are of indispensable value and importance to numerous kinds of relations such as ethics, metaphysics, art, and even politics. Especially in politics, what ensure our realization of justice and avoidance of violence will be the sacredness of “le tiers” and “absolute Other”. Third, in such a kind of “religion”, Levinas taking the breakthrough of “the idea of infinity” in “cogito ergo sum” as an opportunity, attempts to radically alter the discursive modes of philosophical statements represented by the phenomenological tradition, and then encounters the other and infinity on the track of the “trace”. Therefore, we can say that Levinas’ “religion” is distinctly characterized by Judaism, which, however, does not logically affect the significance of this philosophical thinking embedded with the “religion” discourse, for opening a new pluralism, and the value of the thorough human self-reflexivity that it foreshadows. That is where the “religion” in Levinas` philosophy ultimately fulfills its responsibility.
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London & New York: Routledge, 2001.\n\n2.中文\n王恆,《時間性:自身與他者》。南京:江蘇人民出版社,2008。\n丹尼斯·余斯曼(主編),《法國哲學史》,馮俊、鄭鳴譯。北京:商務印書館,2015。\n布伯,《論猶太教》,劉傑譯。濟南:山東大學出版社,2002。\n布萊恩·麥基,《思想家》,周穗明、翁寒松譯。北京:生活·讀書·新知三聯書店,1992。\n卡西爾,《語言與神話》,于曉等譯。北京:生活·讀書·新知三聯書店,1988。\n弗洛伊德,《圖騰與禁忌》,文良文化譯。北京:中央編譯出版社,2005。\n朱剛,《多元與無端:列維納斯對西方哲學中一元開端論的解構》。南京:江蘇人民出版社,2016。\n朱大成,《文化的宗教性——本雅明、伽達默爾、勒維納斯的文化理論》。香港:道風書社,2010。\n列奧·施特勞斯,《霍布斯的宗教批判》,楊麗等譯。北京:華夏出版社,2012。\n列奧·施特勞斯,《斯賓諾莎的宗教批判》,李永晶譯。北京:華夏出版社,2013。\n列維-斯特勞斯,《我們都是食人族》,廖惠瑛譯。上海:上海人民出版社,2016。\n杜小真,《勒維納斯》。臺北:三聯書店(香港),1994。\n克爾凱郭爾,《非此即彼》,封宗信譯。北京:中國工人出版社,1997。\n吳飛,《蘇格拉底的申辯(註疏)》。北京:華夏出版社,2007。\n克勞塞維茨,《戰爭論》,中國人民解放軍軍事科學院譯。北京:商務印書館,1978。\n伯納德·巴姆伯格,《猶太文明史話》,肖憲譯。北京:商務印書館,2013。\n尚傑,《從胡塞爾到德里達》。南京:江蘇人民出版社,2008。\n波普爾,《通過知識獲得解放:關於哲學歷史與藝術的講演和論文集》,范景中、陸丰川譯。北京:中國美術學院出版社,2014年。\n柯林·戴維斯,《列維納斯》,李瑞華譯。南京:江蘇人民出版社,2006。\n柏拉圖,《柏拉圖全集》,王曉朝譯。北京:人民出版社,2002。\n柏格森,《道德與宗教的兩個來源》,王作虹、成窮譯。貴陽:貴州人民出版社,2000。\n拜克,《猶太教的本質》,傅永軍、于健譯。濟南:山東大學出版社,2002。\n施羅默·桑德,《虛構的猶太民族》,王崬興、張蓉譯。上海:上海三聯出版社,2012。\n施萊爾馬赫,《論宗教——對蔑視宗教的有教養者講話》,鄧安慶譯。北京:人民出版社,2011。\n胡塞爾,《胡塞爾選集》,倪梁康、呂祥等譯。上海:上海三聯出版社,1997。\n胡塞爾,《現象學的觀念》,倪梁康譯。上海:上海譯文出版社,1986。\n胡塞爾,《哲學作為嚴格的科學》,倪梁康譯。北京:商務印書館,2010。\n胡塞爾,《純粹現象學通論》,李幼蒸譯。北京:商務印書館,1996。\n胡塞爾,《第一哲學(上卷)》,王炳文譯。北京:商務印書館,2010。\n胡塞爾,《第一哲學(下卷)》,王炳文譯。北京:商務印書館,2010。\n胡塞爾,《笛卡爾的沉思》,張廷國譯。北京:中國城市出版社,2002。\n胡塞爾,《歐洲科學的危機與超越論的現象學》,王炳文譯。北京:商務印書館,2001。\n哈貝馬斯,《社會交往行動理論》,曹衛東譯。上海:上海人民出版社,2004。\n貢特·奈斯克、埃米爾·科特琳(編),《回答——馬丁·海德格爾爾說話了》,陳春文譯。南京:江蘇教育出版社,2005。\n莫偉民、姜宇輝、王禮平,《二十世紀法國哲學》。北京:人民出版社,2008。\n孫向晨,《面對他者:萊維納斯哲學思想研究》。上海:上海三聯書店,2008。\n倪梁康,《現象學及其效應——胡塞爾與當代德國哲學》。北京:商務印書館,2014。\n馬基雅維利,《君王論》,徐繼業譯。北京:光明日報出版社,1996。\n亞里士多德,《政治學》,吳壽彭譯。北京:商務印書館,1983。\n涂爾幹,《宗教生活的基本形式》,渠東汲喆譯。上海:上海人民出版社,1999。\n康德,《純粹理性批判》,鄧曉芒譯。北京:人民出版社,2004。\n康德,《實踐理性批判》,鄧曉芒譯。北京:人民出版社,2003。\n康德,《判斷力批判》,鄧曉芒譯。北京:人民出版社,2002。\n康德,《歷史理性批判文集》,何兆武譯。北京:商務印書館,1996。\n康德,《任何一種能夠作為科學出現的未來形而上學導論》,龐景仁譯。北京:商務印書館,1978。\n海德格爾,《海德格爾選集》,孫周興等譯。上海:上海三聯出版社,1996。\n海德格爾,《存在與時間》,陳嘉映、王慶節譯。北京:生活·讀書·新知三聯書店,2012。\n海德格爾,《現象學之基本問題》,丁耘譯。上海:上海譯文出版社,2008。\n海德格爾,《林中路》,孫周興譯。上海:上海譯文出版社,2008。\n海德格爾,《路標》,孫周興譯。北京:商務印書館,2009。\n海德格爾,《形而上學導論》,熊偉、王慶節譯。北京:商務印書館,1996。\n海德格爾,《在通向語言的途中》,孫周興譯。北京:商務印書館,2008。\n海德格爾,《同一與差異》,孫周興、陳小文、余明峰譯。北京:商務印書館,2011。\n海德格爾,《尼采》,孫周興譯。北京:商務印書館,2008。\n馮俊,《法國近代哲學》。上海:同濟大學出版社,2004。\n馮俊,《當代法國倫理思想》。上海:同濟大學出版社,2007。\n斯賓諾莎,《神學政治論》,溫錫增譯。北京:商務印書館,1996。\n黑格爾,《宗教哲學講座·導論》,長河譯。濟南:山東大學出版社,1988。\n黑格爾,《精神現象學(上卷)》,賀麟、王玖興譯。北京:商務印書館,1981。\n黑格爾,《精神現象學(下卷)》,賀麟、王玖興譯。北京:商務印書館,1981。\n單士宏,《列維納斯:與神聖性的對話》,姜丹丹、趙鳴、張引弘譯。上海:華東師範大學出版社,2018。\n港道隆,《列維納斯:法外的思想》,張杰、李勇華譯。石家莊:河北教育出版社,2001。\n費爾巴哈,《基督教的本質》,榮震華譯。北京:商務印書館,1984。\n福柯,《詞與物》,莫偉民譯。上海:上海三聯書店,2001。\n福柯,《權力的眼睛——福柯訪談錄》,嚴鋒譯。上海:上海人民出版社,1997。\n楊婉儀,《死·生存·倫理:從列維納斯觀點談超越與人性的超越》。臺北:聯經出版社,2017。\n塞西爾·羅斯,《簡明猶太民族史》,黃福武、王麗麗等譯。濟南:山東大學出版社,2014。\n赫伯特·施皮格伯格,《現象學運動》,王炳文、張金言譯。北京:商務印書館,2016。\n德里達,《書寫與差異》,張寧譯。北京:生活·讀書·新知三聯書店,2001。\n德里達,《胡塞爾哲學中的發生問題》,于奇智譯。北京:商務印書館,2009。\n齊澤克,《意識形態的崇高客體》,季廣茂譯。北京:中央編譯出版社,2017。\n霍布斯,《利維坦》,黎思複、黎廷弼譯。北京:商務印書館,1986。\n鄧元尉,《通往他者之路:列維納斯對猶太法典的詮釋》。臺北:台灣基督教文藝出版社,2008。\n劉文瑾,《列維納斯與「書」的問題》。北京:生活·讀書·新知三聯書店,2012。\n賴俊雄,《回應他者:列維納斯再探》。臺北:書林,2014。\n薇依,《扎根:人類責任宣言緒論》,徐衛翔譯。北京:生活·讀書·新知三聯書店,2003。\n繆勒,《宗教學導論》,陳觀勝、李培茱譯。上海:上海人民出版社, 1989。\n繆勒,《宗教的起源與發展》,金澤譯。上海:上海人民出版社, 1989。\n\n(二)論文\n1.外文\nAlles, Gregory. “Religious Economies and Rational Choice”, in Michael Stausberg, ed., Contemporary Theories of Religion: A Critical Companion (83-98). New York: Routledge, 2009.\nAinley, Alison. “Amorous Discourses: ‘The Phenomenology of Eros’ and Love Stories”, in Robert Bernasconi & David Wood, eds., Provocation of Levinas (70-82). London and New York: Routledge, 2003.\nAnderson, Michael. “Embodied Cognition: A Field Guide”, in Artificial Intelligence (2003,149): 91-130.\nArnal, William. “Definition”, in Willi Braun & Russell T. McCutcheon, eds., Guide to the Study of Religion (21-34). London and New York: Cassell, 2000.\nAtterton, Peter. “Levinas, Justice, and Just War”, in Joëlle Hansel, ed., Levinas in Jerusalem: Phenomenology, Ethics, Politics, Aesthetics (141-153). Springer, 2009.\nBruns, Gerald. “The Concepts of art and poetry in Emmanuel Levinas’s Writings”, in Simon Critchley & Robert Bernasconi, eds., The Cambridge Companion to Levinas (206-233). Cambridge: Cambridge University Press, 2004.\nCoppens, Francois. Political Reason and Prophetism: How Is the Other Ordered to Me”, in Joëlle Hansel, ed., Levinas in Jerusalem: Phenomenology, Ethics, Politics, Aesthetics (109-124). Springer, 2009.\nCritchley, Simon. “Five Problems in Levinas’s View of Politics and the Sketch of a Solution to Them”, in Peter Atterton & Matthew Calarco, eds., Radicalizing Levinas (41-53). New York: State University of New York, 2010.\nCritchley, Simon. “Introduction”, in Simon Critchley & Robert Bernasconi, eds., The Cambridge Companion to Levinas (1-32). Cambridge: Cambridge University Press, 2004.\nDerrida, Jacques. “Faith and Knowledge: The Two Source of ‘Religion’ at the Limits of Reason Alone”, in Jacques Derrida & Gianni Vattimo, eds., Religion (1-78). Cambridge: Polity Press, 1998.\nDerrida, Jacques. “Voilence et Métaphysique”, in L`écriture et la différence (117-228). Paris: Seuil, 1967.\nGill, Sam. “Territory”, in Mark C. Taylor, ed., Critical Terms for Religious Studies (298-313). Chicago & London: The University of Chicago Press, 1998.\nHinnells, John. “Why Study Religions?”, in John Hinnells, ed., The Routledge Companion to the Study of Religion(5-20). London & NewYork: Routledge, 2005.\nKamppine, Matti. “Cognitive Study of Religion and Husserlian Phenomenology”, in Jensine Andresen, ed., Religion in Mind (193-206). Cambridge: Cambridge University Press, 2001.\nLacan, Jacques. “The Subversion of the Subject and the Dialectic of Desire in the Freudian Unconscious”, in Écrits: A Selection (292-325). London: Routledge, 1977.\nLawton, Philip. “Levinas’ Notion of the ‘there is’”, in Claire Katz & Lara Trout, eds., Emmanuel Levinas: Critical Assessments of Leading Philosophers Volume I (249-259). London & NewYork: Routledge, 2005.\nLewis, Marlo. “An Interpretation of the Euthyphro”, in Interpretation (1984 May& Sept.): 225-259.\nLlewelyn, John. “Levinas and Language”, in Simon Critchley & Robert Bernasconi, eds., The Cambridge Companion to Levinas (139-160). Cambridge: Cambridge University Press, 2004.\nMarkham, Ian. “Theology”, in Robert A. Segal ed., The Blackwell Companion to the Study of Religion (193-210). Oxford: Blackwell Publishing, 2006.\nO’Connor, Noreen. “The Personal Is Political: Discursive Practice of the Face-to-Face”, in Robert Bernasconi & David Wood, eds., The Provocation of Levinas: Rethinking the Other (57-69). London & NewYork: Routledge, 2003.\nPhelps, Hollis. “A Brief Introduction”, in Philip Goodchild & Hollis Phelps, eds., Religion and European Philosophy: Key Thinkers from Kant to Žižek (1-13). London & New York: Routledge, 2017.\nRoscoe, Paul. “The Comparative Method”, in Robert A. Segal, ed., The Blackwell Companion to the Study of Religion (25-46). Oxford: Blackwell Publishing, 2006.\nSartre, Jean-Paul. “A propos de existentialisme: Mise au point ”, in Action (1944 December): 1-27.\nŽižek, Slavoj. “Neighbor and Other Monsters: A Plea for Ethical Violence”, in Slavoj Žižek & Eric L.Santer & Kenneth Reinhard, eds., The Neighbor: Three Inquiries in Political Theology. Chicago & London: University of Chicago Press, 2005.\nZimmermann, Nigel. “Emmanuel Levinas”, in Philip Goodchild & Hollis Phelps, eds., Religion and European Philosophy: Key Thinkers from Kant to Žižek (266-277). London & New York: Routledge, 2017.\n2.中文\n汪堂家,<同名異釋:德里達與列維納斯的活動>,於高宣揚編《法蘭西思想評論·第三卷》(105-123)。上海:同濟大學出版社,2008。\n彼得·特拉夫尼,<滅猶之心靈創傷作為哲學開端:漢娜·阿倫特和伊曼努爾·列維納斯之後>,於高宣揚編《法蘭西思想評論·第三卷》(124-141)。上海:同濟大學出版社,2008。\n洛維特,<尼采的敵基督教登山訓眾>,於劉曉楓編《尼采與基督教》(1-19)。北京:華夏出版社,2014。\n莫偉民,<現象學還是反現象學:列維納斯主體觀研究>,於楊大春編《列維納斯的世紀或他者的命運》(132-148)。北京:中國人民大學出版社,2008。\n夏可君,<代替的「主體」與以撒的「捆綁」:列維納斯與創世紀第22章的解讀>,於楊大春編《列維納斯的世紀或他者的命運》(175-220)。北京:中國人民大學出版社,2008。\n孫周興,<作為實存哲學的倫理學>,於《后哲學的哲學問題》(83-105)。北京:商務印書館,2009。\n孫周興,<一個非對象性的思與言是如何可能的?>,於《后哲學的哲學問題》(310-336)。北京:商務印書館,2009。\n孫向晨,<列維納斯與近代政治哲學的批判>,於楊大春編《列維納斯的世紀或他者的命運》(324-338)。北京:中國人民大學出版社,2008。\n馬里翁,<從他人到個人>,於高宣揚編《法蘭西思想評論·第三卷》(19-41)。上海:同濟大學出版社,2008。\n馬克思,<馬克思致恩格斯(1868年1月11日)>,於《馬克思恩格斯全集(第32卷)》(17-19)。北京:人民出版社,1974。\n萊曼,<基督教的歷史經驗與早期海德格爾爾的存在論問題>,於劉曉楓編《海德格爾爾與有限性思想》(107-148)。北京:華夏出版社,2007。\n馮俊,<評列維納斯的倫理學>,於楊大春編《列維納斯的世紀或他者的命運》(35-46)。北京:中國人民大學出版社,2008。\n項溢煦,<從列維納斯「形而上學」的視域看西方哲學的危機>,於《西安文理學院學報(社會科學版)》,2012年第2期(30-33)。\n項溢煦,<從卡西爾對繆勒的批評看宗教研究的進路>,於《宗教哲學》(季刊),2016年第76期(143-162)。\n張旭,<倫理學作為第一哲學:論列維納斯>,於楊大春編《列維納斯的世紀或他者的命運》(75-95)。北京:中國人民大學出版社,2008。\n蔡彥仁,<評介西方天啟思想之形成>,於《新史學》,1998年第9卷第3期(163-211)。\n趙敦華,<二十世紀西方哲學的危機和出路>,於《北京大學學報》,1993年第1期(21-59)。\n德里達,<信仰與知識>,杜小真譯,於德希達等編《宗教》(3-88)。北京:商務印書館,2006。\n鄧元尉,<列維納斯面容現象學中的上帝之思及其神學蘊義>,於《哲學於文化》,2011年第3期(95-118)。\n鄧曉芒,<康德自由概念的三個層次>,於《復旦大學學報(社會科學版)》,2004年第2期(24-30)。\n韓潮,<列維納斯與海德格爾爾論柏拉圖「善高於存在」>,於高宣揚編《法蘭西思想評論·第三卷》(66-104)。上海:同濟大學出版社,2008。
描述: 博士
國立政治大學
宗教研究所
102156506
資料來源: http://thesis.lib.nccu.edu.tw/record/#G1021565062
資料類型: thesis
Appears in Collections:學位論文

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