在《阿尔喀比亚德》中,柏拉图借“镜子比喻”引出了自我认知的概念以及具体认知过程。自我认知是通过“他人之眼”的反映而获得的关于灵魂、神圣的知识。亚里士多德在《优台谟伦理学》中将“镜子”比喻中的他人细化为“朋友”,在朋友对...在《阿尔喀比亚德》中,柏拉图借“镜子比喻”引出了自我认知的概念以及具体认知过程。自我认知是通过“他人之眼”的反映而获得的关于灵魂、神圣的知识。亚里士多德在《优台谟伦理学》中将“镜子”比喻中的他人细化为“朋友”,在朋友对我的情感中,自身的善得以显现。无论是柏拉图还是亚里士多德,都肯定把他人作为自我认知显现的重要途径,却忽视了他人、朋友的主动性。而列维纳斯主张在自我认知过程中应该对他者给予关照和尊重,以凸显“他者”的方式超越了传统同一化的认识论方法。但同时列维纳斯的他者理论也暗含了以他者为标准的自我认知与建构倾向,可能导致自我认知与构建的现实困境。In the Alcibiades, Plato used the “mirror metaphor” to introduce the concept of self-cognition and the specific cognitive process. Self-cognition is the knowledge of the soul, of the divine, gained through the reflection of the “other people’s eyes”. Aristotle, in the Eudemian Ethics, refined other people in the metaphor of the mirror to be the “friend”, and in the emotions that a friend has for me, my own goodness is revealed. Both Plato and Aristotle affirmed the importance of other people as a means of self-cognition manifestation, but they overlooked the initiative of other people and friends. Levinas, on the other hand, advocates that in the process of self-cognition, care, and respect should be given to “The Other”, which transcends the traditional epistemological approach of homogenization by highlighting “The Other”. But at the same time, Levinas’s theory of “The Other” also implies the tendency of self-cognition and construction based on the standard of “The Other”, which may lead to the practical dilemma of self-cognition and construction.展开更多
在列维纳斯的早期著作中,其书写遵循着一条从“有”(Il y a)到“孤独”(hypostasis)再到面向他人的渐进过程。其中,“有”是一个终将被突破的过渡环节。许多评论家认为,列维纳斯在逻辑上预设了一位善良上帝的存在,作为与他人面对面伦理...在列维纳斯的早期著作中,其书写遵循着一条从“有”(Il y a)到“孤独”(hypostasis)再到面向他人的渐进过程。其中,“有”是一个终将被突破的过渡环节。许多评论家认为,列维纳斯在逻辑上预设了一位善良上帝的存在,作为与他人面对面伦理关系实现的保证,而这也是“有”必将被克服的原因。但其实,列维纳斯的上帝是源初异质性的显现,他的相关思想是一门“使意义成为可能”的哲学。将语境还原至他所身处的现象学运动中去,他希冀超逾胡塞尔的意向性和抗拒现代战争的努力,并一直在致力于捍卫主体性这一行动。展开更多
文摘在《阿尔喀比亚德》中,柏拉图借“镜子比喻”引出了自我认知的概念以及具体认知过程。自我认知是通过“他人之眼”的反映而获得的关于灵魂、神圣的知识。亚里士多德在《优台谟伦理学》中将“镜子”比喻中的他人细化为“朋友”,在朋友对我的情感中,自身的善得以显现。无论是柏拉图还是亚里士多德,都肯定把他人作为自我认知显现的重要途径,却忽视了他人、朋友的主动性。而列维纳斯主张在自我认知过程中应该对他者给予关照和尊重,以凸显“他者”的方式超越了传统同一化的认识论方法。但同时列维纳斯的他者理论也暗含了以他者为标准的自我认知与建构倾向,可能导致自我认知与构建的现实困境。In the Alcibiades, Plato used the “mirror metaphor” to introduce the concept of self-cognition and the specific cognitive process. Self-cognition is the knowledge of the soul, of the divine, gained through the reflection of the “other people’s eyes”. Aristotle, in the Eudemian Ethics, refined other people in the metaphor of the mirror to be the “friend”, and in the emotions that a friend has for me, my own goodness is revealed. Both Plato and Aristotle affirmed the importance of other people as a means of self-cognition manifestation, but they overlooked the initiative of other people and friends. Levinas, on the other hand, advocates that in the process of self-cognition, care, and respect should be given to “The Other”, which transcends the traditional epistemological approach of homogenization by highlighting “The Other”. But at the same time, Levinas’s theory of “The Other” also implies the tendency of self-cognition and construction based on the standard of “The Other”, which may lead to the practical dilemma of self-cognition and construction.
文摘在列维纳斯的早期著作中,其书写遵循着一条从“有”(Il y a)到“孤独”(hypostasis)再到面向他人的渐进过程。其中,“有”是一个终将被突破的过渡环节。许多评论家认为,列维纳斯在逻辑上预设了一位善良上帝的存在,作为与他人面对面伦理关系实现的保证,而这也是“有”必将被克服的原因。但其实,列维纳斯的上帝是源初异质性的显现,他的相关思想是一门“使意义成为可能”的哲学。将语境还原至他所身处的现象学运动中去,他希冀超逾胡塞尔的意向性和抗拒现代战争的努力,并一直在致力于捍卫主体性这一行动。
