| dc.contributor.advisor | 張鼎國 | zh_TW |
| dc.contributor.author (Authors) | 文睿讚 | zh_TW |
| dc.contributor.author (Authors) | John Francis Bianchi | en_US |
| dc.creator (作者) | 文睿讚 | zh_TW |
| dc.creator (作者) | John Francis Bianchi | en_US |
| dc.date (日期) | 2002 | en_US |
| dc.date.accessioned | 18-Sep-2009 16:49:30 (UTC+8) | - |
| dc.date.available | 18-Sep-2009 16:49:30 (UTC+8) | - |
| dc.date.issued (上傳時間) | 18-Sep-2009 16:49:30 (UTC+8) | - |
| dc.identifier (Other Identifiers) | G0088154013 | en_US |
| dc.identifier.uri (URI) | https://nccur.lib.nccu.edu.tw/handle/140.119/35992 | - |
| dc.description (描述) | 碩士 | zh_TW |
| dc.description (描述) | 國立政治大學 | zh_TW |
| dc.description (描述) | 哲學研究所 | zh_TW |
| dc.description (描述) | 88154013 | zh_TW |
| dc.description (描述) | 91 | zh_TW |
| dc.description.abstract (摘要) | 在這個後現代氛圍籠罩下的西方當代文學、藝術與哲學界，一再被處理卻始終無法或者是不願達成共識的議題是：究竟什麼是後現代？後現代與現代性之間是否有聯繫？其聯繫為何？這個問題牽涉的範圍及層面的廣泛，及其錯綜複雜的程度，單從哈柏瑪斯（Jürgen Habermas）對德希達（Jacques Derrida）的批評中 ，就能夠看出在這個問題中所遭遇到的艱難與困窘。對於後現代是否延續了現代性的精神？是不是一種對現代性的質疑、批判甚至否定？抑或是試圖在現代性陰影的籠罩下嘗試另循一番出路的企圖？德希達作為後現代陣營中與現代性對仗的第一線代表人物，是不是真的能落入被貼上「後現代」標籤的思潮中？即使他本人並不認同能夠將他的論述視為是後現代的 ，那麼我們該以什麼方式面對他所提出來的解構（deconstruction）？是不是解構與後現代有若干不合符節之處？那麼又該如何看待解構對於當代文化思潮所造成的衝擊與影響？ 可以確定的是，如果因為將後現代視為是一齣無的放矢，或是純粹在亂開玩笑的鬧劇 ，而將解構同樣視為一場大玩雙關語的語言遊戲 ，那麼德希達會認為這是因為對他所提出的主張尚未有足夠的了解，便開始進行批判時才會出現的回應 ，這種情形非但對德希達是不公平，作為學術研究而言甚至可以說是不負責任的 。然而，是不是有一種方式可以讓我們負起閱讀德希達的責任？如果有，我們該以何種方式閱讀德希達的作品？而，如果閱讀德希達是我們無法肩負的責任，德希達的論述又能為我們帶來了什麼樣的啟發？不論如何，這個問題的解答唯有通過進入德希達所談論解構的脈絡之中，與德希達及其著作對話才有可能找到若干蛛絲馬跡。若是談到德希達的思想，往往直覺的會將其與解構畫上等號，然而，解構是不是真的足以標示德希達的論述？是否可以將德希達的哲學稱為解構主義？甚至於將解構視為是德希達的思想核心？德希達斬釘截鐵的告訴我們：「我使用它〔解構〕並且以某種方式強調它，但是對我而言它並不是主要的一個字。」 這不禁讓我們好奇在解構之外，超出解構所能訴說的一切，是不是還有些什麼是值得我們在閱讀德希達時需要去特別留意？ 本論文寫作的動機即是：嘗試經由聚焦於德希達所提出的一種嶄新的自我與他者的倫理關係中對於責任（responsibility）的論述，分析其著作中所透露的思路與邏輯。在本論文中，不但嘗試理解德希達所引發的解構風潮，更試圖尋找那個隱藏在解構背後，一個在解構所面對無法合理化的界線上所存在的合理化解釋。當然，這並不是要替解構找一個基礎，而是試圖探索解構何以如此難以言喻，甚至無法言喻。並由此深入德希達對當前不論是哲學、文學、政治，經濟、宗教甚至女權及社會運動等所進行的反思及影響，說明解構在其所掀起令人無法忽視的聲浪中，究竟給予了我們什麼樣的責任及為我們帶來什麼樣的啟發？ | zh_TW |
| dc.description.tableofcontents | ~~~ 目 錄 ~~~ 縮寫表 第一章 導論―研究動機與方法進路……………….……...…..………1 第一節 問題脈絡—解構中所無法解構的…….…………………..………3 1. 問題脈絡 2. 論文題旨 第二節 方法進路—解構不是方法是什麼？….……..……………………9 1. 何謂方法？ 2. 方法的解構 3. 解構的解構 第二章 痕跡、解構與倫理….………………………….………….……17 第一節 解構作為閱讀文本的策略……………………………….………18 1. 延異的作用 2. 對說理中心及語音中心的批判 第二節 痕跡的倫理意涵………………………………………….………27 1. 語言中的他者 2. 痕跡的倫理意涵 a. 何謂痕跡 b. 痕跡中的倫理意涵 第三章 他者的奧秘……………………….………………………………35 第一節 「他者是全然他異的他者」……………….……………………37 1. 他者的他性 2. 他者的面容 3. 他者的箴言 第二節 自我的他異化……………………………….……………………46 1. 他者的凝視 2. 自我的他異化 第三節 奧秘與責任………………………………….……………………50 1. 絕對的他者 2. 第三者 3. 責任與正義 第四章 責任與回應……………………………………………………….60 第一節 死亡的難關……………………………………………………….61 1. 死亡與「難關」 a. 「難關」 b. 死亡 c. 死亡與「難關」 2. 此有之死 a. 海德格此有之死的解構 b. 死亡的可能性與不可能性 第二節 責任的系譜學…………………………………………………….77 1. 狂歡的奧秘 2. 靈魂的奧祕 3. 驚怖的奧秘 4. 責任作為回應他者的能力 第三節 贈與……………………………………………………………….87 1. 責任與贈與的關係 2. 死亡之贈與 第五章 將來的責任……………………………………………………….97 第一節 將來的責任……………………………………………….………97 1. 即將到來而尚未到來 2. 承諾與期待 第二節 責任對各領域的影響…………………………………….……..103 1. 女性主義 2. 政治 3. 宗教 第六章 結論……………………………………….…………………..…..112 參考文獻……………………………………………………………..……….117 | zh_TW |
| dc.language.iso | en_US | - |
| dc.source.uri (資料來源) | http://thesis.lib.nccu.edu.tw/record/#G0088154013 | en_US |
| dc.subject (關鍵詞) | 責任 | zh_TW |
| dc.subject (關鍵詞) | 他者 | zh_TW |
| dc.subject (關鍵詞) | 正義 | zh_TW |
| dc.subject (關鍵詞) | 死亡 | zh_TW |
| dc.subject (關鍵詞) | 贈與 | zh_TW |
| dc.subject (關鍵詞) | 解構 | zh_TW |
| dc.subject (關鍵詞) | 痕跡 | zh_TW |
| dc.subject (關鍵詞) | 雷維納斯 | zh_TW |
| dc.title (題名) | 德希達的責任 | zh_TW |
| dc.type (資料類型) | thesis | en |
| dc.relation.reference (參考文獻) | ~~~ 參考文獻 ~~~ | zh_TW |
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