列維納斯前期存在論境域中的「感性──時間」現象學疏論

On Early Levinas’s Phenomenology of Sensiblity and Time in the Context of Ontology

「存在論差異」不僅是海德格的基本觀念，也是列維納斯哲學思考的出發點。但是，列維納斯認為，這種差異要有意義，還必須有所預設。在《從實存到實存者》中，我們會發現，正是由於位格的置放，意識才得以可能，而這種作為當下此處的置放並非海德格的此在之此。在這個過程中瞬間起到了關鍵性作用。瞬間之現實性就在於感性的自身感知和自身滿足。自《從實存到實存者》到《總體與無限》，前期列維納斯在現象學領域中的探究就是要發展出一種有關感性和具體的現象學，所有的意向性和關係都是在這種感性的基礎上才得以構建和呈現。在瞬間的核心處有一種延遲，它是轉向彌賽亞時間即寬恕的關鍵。當然，最終，將來之希望、真正的時間和社會只有來自於他者，但這已經是列維納斯後期現象學描述的任務了。

“Ontological difference” is not only Heidegger’s basic idea; it marks the point where Levinas begins his philosophical itinerary. However, Levinas contends that before this difference makes any sense, something should be presupposed. In Existence and Existent, we will find that the position of hypostase, which is the ici rather than the Da of Dasein, makes the consciousness possible. The instant plays a key role in this process. The actuality of the instant is the self-sensing and self-sufficiency of sensibility. What Levinas has done from Existence and Existent to Totality and Infinity in the field of phenomenology is to sketch out the phenomenology of the sensible and the concrete. It is on the basis of such sensibility that all intentionality and relationship can be constituted and presented. The pivot of change to the Messianic time, whose movement is pardon, is also the delay at the heart of instant. In the final analysis, it is only from “the other” that come forth the hope for the future, the real time and the society, but Levinas does not carry out his phenomenological description of the time of the other until his late period.