动物的“面容”：列维纳斯的面容理论与生态伦理批判

　　摘要： 列维纳斯认为，他者的面容作为一种昭示着无限的自我表达者先于并且超越自我，它规定了主体的基本伦理维度并且传递出“汝勿杀”的道德律令。倘若将列维纳斯他者伦理中解构同一化的倾向彻底推进，并进一步清理其理论中人类优先性立场的残余，则可以提出动物面容的问题。思考动物的面容有助于消除功利主义生态伦理以人衡量动物或者生态整体主义伦理观忽视具体生活情境差异性的不足，使生态伦理由“自我—他者”转向“他者—自我—他者”的思考路径，从人赋予非人类他者伦理地位的介入式生态伦理，转向一种人最小限度地干预非人类他者的消解主义式生态伦理，并且使生态伦理建立在以培养人的健全感性为目标的生态美学基础上。

　　关键词:

　　他者,

　　面容,

　　动物,

　　生态伦理

　　Abstract: According to Levinas， the Face of the Other as an unlimited self-expression， is prior to and transcends the self， defining the subject’s basic ethic dimensions while transmitting an ethic decree that “thou shalt not kill”. If we follow Levinas’ inclination to further deconstruct the sameness in the light of his theory of the Other and eradicate the remnants of the stand of humanity as the priority， we will come out with the issue of animal face. The reflection on the face of animal is conducive to eliminating the influence of utilitarian ecological ethics in which animals are perceived in the interest of mankind and making up for the weaknesses of ecological holism ethics which often ignore the differences in specific living situations. In this way， it may enable ecological ethics to shift from the thinking perspective of “Self-Other” to that of “Other- Self-Other” and from intervention mode which humans endow non-humans with ethical positions to the deconstruction mode which advocate minimum human intervention. Meanwhile， it may facilitate  the establishment of an ecological ethics that is based on an ecological aesthetics aiming at cultivating people’s good sensibility. 

　　Key words:

　　 the Other,

　　the Face,

　　animal,

　　ecological ethics

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