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首页> 外文学位 >Totality, the Other, the Infinite: The relation between ethics and religion in the thought of Emmanuel Levinas.
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Totality, the Other, the Infinite: The relation between ethics and religion in the thought of Emmanuel Levinas.

机译：整体，他者，无限：伊曼纽尔·列维纳斯思想中的伦理与宗教之间的关系。

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摘要

The present study seeks to address the general question of the relation between Levinas's ethics and his account of religion. The specific questions pursued here include the following: Is his ethics secular or religious, and in what sense is it so, either way? Does his ethics depend on religion? How does Levinas himself understand 'religion'? This thesis will show that any interpretation of Levinas's ethics cannot be separated from its religious dimension, namely, the openness to exteriority as Desire for the Infinite. Religion, despite all consolations it may bring, cannot dispense with this ethical demand.;Chapter One analyzes Levinas's account of ethics as the outward movement towards the Other and the putting into question of the I by the Other. The face of the Other challenges the self-preoccupation and the conatus essendi of the I, including its tendency to incorporate everything into itself. Through its appeal and demand, the face calls the I to responsibility. The shift from self-preoccupation to responsibility for the Other constitutes the asymmetrical relation between the I and the Other. The chapter will end with the discussion of justice that involves the third party, given the fact that we live in a world that consists of a multiplicity of beings.;Chapter Two explores the subjectivity of the human subject that makes possible the responsibility it carries for the Other. It will show that instead of a conscious and thinking subject that often characterizes the modern conception of human subjectivity, Levinas offers us a sensible and feeling subject. Sensibility allows the human subject to feel the appeal of the face of the Other and to respond to its demand. The analysis of the relation between the subject's exposure to the Other and temporality brings out the religious dimension of such human subjectivity that is manifested in the election by the Good to the responsibility for the Other.;Chapter Three discusses the metaphysical desire for the Infinite that the very Infinite within the subject produces. It begins with the Levinasian distinction between Desire and Need, which is based on their cause of movement towards their object as well as on their potential fulfillment. The chapter then analyzes the Cartesian idea of the Infinite and Levinas's appropriation of it in order to show both the limitation of the intending consciousness and the infinity of the Infinite. After the discussion of the relation between the Infinite, God, and the Good, it brings us to a deeper analysis of the Desire for the Infinite that never reaches satisfaction, but instead gets diverted to the neighbor. The responsibility for the Other is thus never the result of the free choice of the subject, but rather of the order of the Infinite.;Chapter Four brings us to a more evident link between ethics and religion in Levinas's thought, namely, to the discussion of the face of the Other as a trace of the Infinite. Navigating between presence and absence, the notion of a trace brings out not only the unique signification of the face, but also a new conception of God as Illeity that always escapes representation. As a trace of the Infinite, the face is no longer a phenomenon, but rather an enigma. The chapter ends with the discussion of the structure of ethical language through the distinction between the Saying and the Said that roughly shows the relation between the subject's exposure to the Other and the effort to thematize the encounter.;Chapter Five discusses the major elements that bring together ethics and religion in Levinas's thought. It begins with the analysis of his general concept of religion, which emphasizes, among other things, the relation between God and the human being without totalization and sociality. Then it brings forth the religious character of Levinas's ethics that was discussed in the previous chapters. Following this analysis is the discussion of the ethical character of religion that is centered on the responsibility for the Other. Religion becomes meaningful only if it fully commits itself to the horizontal and sensible dimension of human existence.
机译：本研究旨在解决列维纳斯伦理学与宗教信仰之间关系的一般问题。这里所追求的具体问题包括：他的伦理是世俗的还是宗教的，从什么意义上讲，无论哪种方式？他的道德是否取决于宗教？列维纳斯本人如何理解“宗教”？本论文将表明，对列维纳斯伦理学的任何解释都不能脱离其宗教维度，即对外部性的开放，即对无限的渴望。宗教，尽管它带来了种种安慰，却不能免除这种道德要求。；第一章分析列维纳斯对道德的解释，即向他人的外向运动以及他人对我的质疑。他人的面孔挑战了自我的专心和自我意识的包容性，包括其将一切都融入自身的趋势。面对它的吸引力和需求，他将我称为责任人。从专心致志到对他人负责的转变构成了我与他人之间的不对称关系。鉴于我们生活在一个由多种生物组成的世界中，因此本章将以涉及第三方的正义为结尾进行讨论；第二章探讨了人类主体的主观性，这使人类承担的责任成为可能。另一个。它将表明，列维纳斯不是通常代表现代人类主体性概念的有意识和思考的主题，而是为我们提供了一个明智而有感觉的主题。感性可以使人类对象感受到他人的面孔的吸引力并响应其需求。对主体暴露于他人与时间性之间关系的分析揭示了这种人类主观性的宗教维度，这在善良选举中表现为对他人的责任。第三章讨论了对无限性的形而上学的渴望。主体内无限的事物产生。它始于欲望与需求之间的列维纳斯主义区分，这是基于他们追求目标的原因以及他们潜在的实现。然后，本章分析了笛卡尔的无限思想和列维纳斯对其的挪用，以表明意图意识的局限性和无限的无限性。在讨论了无限，神与善之间的关系之后，它使我们对无限的欲望进行了更深入的分析，这种欲望从未达到满足，而是转移到邻居。因此，对他人的责任永远不是主体自由选择的结果，而是无限的秩序的结果。第四章将我们带入了列维纳斯思想中的伦理与宗教之间更明显的联系，即讨论他人的面孔作为无限的痕迹。在存在和不存在之间穿行时，痕迹的概念不仅带出了脸的独特含义，而且还带出了一种新的概念，即上帝始终是逃避表象的非法。作为无限的痕迹，脸不再是一种现象，而是一个谜。本章最后通过“说”与“说”之间的区别来讨论伦理语言的结构，粗略地表明了主题对他人的暴露与使遭遇发生专题化的努力之间的关系。第五章讨论了带来这种影响的主要因素。列维纳斯思想中的道德和宗教相结合。首先要分析他的一般宗教概念，其中除其他外，强调神与人之间的关系，而没有全面性和社会性。然后，它提出了在前几章中讨论过的列维纳斯伦理学的宗教性。在进行了这一分析之后，讨论了关于宗教的道德特征，该论点集中在对他人的责任上。宗教只有充分致力于人类生存的水平和理性层面，才有意义。

著录项

  • 作者

    Tjaya, Thomas Hidya.;

  • 作者单位

    Boston College.;

  • 授予单位 Boston College.;
  • 学科 Religion Philosophy of.;Ethics.;Philosophy.
  • 学位 Ph.D.
  • 年度 2010
  • 页码 339 p.
  • 总页数 339
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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