| 摘要: | 本研究是以德希達(Jacques Derrida 1930-2004)的《他者的單語主義》(Le Monolinguisme de l'autre : ou la prothèse d'origine, 1996)第七章的長注作為根本研究文獻(法文本p.91-114)，這個長注內容是關於三位猶太哲學家—羅森茨威格(Franz Rosenzweig 1886-1929)、漢娜鄂蘭(Hannah Arendt 1906-1975)和列維納斯(Emmanuel Levinas 1906-1995)。德希達對這個長注下的標題是「主人的單語主義。二十世紀的猶太人，母語和他者的語言，地中海的兩岸」(Le monolinguisme de l'hôte. Les juifs du XXe siècle, la langue maternelle et la langue de l'autre, des deux côtés de la Méditerranée)。因此本文根據此長注，首先預設德希達欲談論的是猶太認同與母語之間的關係，並且對此關係之緊密性帶保留看法或帶有偏離此關係之態度。接著，筆者認為德希達欲解構此一猶太認同與母語之關係，這也是為何他將羅森茨威格放在第一個位置，而將列維納斯放在最後，姑且不論年代問題。目的是對猶太民族身分認同問題(包含其猶太性、猶太主義、反猶太主義、猶太復國主義等概念)之解構，並接續其關於「哲學的國族性與國族主義講座」(1983-1987)之研究。因此，本研究進行的方式先從《他者的單語主義》長注前的文本脈絡著手(著重於第七章)，進而到長注。而第二節則以羅森茨威格和《語言的眼睛：深淵與火山》(Les yeux de la langue：l'abîme et le volcan，1987發表、2004出版、2012新版) 中修勒姆(Gershom Scholem 1897-1982)寄給羅森茨威格關於希伯來語和以色列未來問題的告白信(1926年寫成，1985年出版)研究為主。第三節則是關於漢娜鄂蘭和列維納斯的討論，德希達採用的文獻都以兩人關於語言的訪談為主。在結論中我們回溯了此三位哲學家的立場和其解構後的思想縫隙，並追問德希達關於猶太認同問題之轉向和其關於語言的彌賽亞主義的關係及其發展。
This research is mainly based on the long note in the seventh chapter of Monolingualism of the Other, or, The Prosthesis of Origin (1996) by Jacques Derrida (1930-2004). The note is about three Jewish philosophers, including Franz Rosenzweig (1886-1929), Hannah Arendt (1906-1975), and Emmanuel Levinas (1906-1995). Derrida entitles the note as “Monolingualism of the host. Jews in the 20th century, the mother language and the language of others, on both shores of the Mediterranean Sea.” I assume the purpose of the long note is to discuss the relationship between Jewish identity and mother language, and thus infer Derrida's attitude toward this affin-ity, whether conservative or alienate. Next, I consider that Derrida tries to deconstruct the relationship between Jewish identity and mother language. That is why regardless of time period, he puts Rosenzweig first and Levinas last in the order. He aims at decon-structing questions about Jewish identity, which includes Jewishness, Judaism, Anti-Semitism, and Zionism, and then continues his semi-nar on “Philosophical Nationality and Nationalism” (1983-1987). Therefore, this research focuses first on context before the long note in Monolingualism of the Other, mostly in chapter seven, then moves on to the long note. In the second section, I start by the first philosopher Rosenzweig, and pay attention on the confession letter about Hebrew and future of Israel wrote to Rosenzweig by Gershom Scholem (1897-1982), which is included in another work of Derrida, Les yeux de la langue: l'abîme et le volcan (2012). As for the third section, there are the discussions on Hanah Arendt and Emmanuel Levinas, since Derrida mainly adopts their interviews about lan-guage. In the conclusion, I look back on the three philosophers' po-sitions and leaks of their thinking after being deconstructed. Fur-thermore, I question the turn of Derrida's problem of Jewish identity, and this relationship and development of the linguistic Messianism. |
