列維納斯於《整體與無限》(Totalité et infini)一書一開始便以揭 露罪行式的語調，把整個西方存在論史說成是一部處於戰爭狀態中的 歷史。本文希望展示，在列氏這一極具挑釁性和爭議性的解釋中貫穿 著一套邏輯。首先這是一套否定的邏輯：否定以尋求最高真理為名而 對戰爭和暴力合理化。這也是一套肯定的邏輯：透過愛與公義，對所 有他異形態的臉孔所體現的多元性與無限的肯定，是為一套他異性的 邏輯。這套邏輯也是對一個烏托邦的肯定：它揭櫫一種兼具倫理面向 的政治，它要求我們對他者履行不可推卻的絕對責任，即對他人的受苦與死亡不能漠不關心。這一烏托邦亦以修護世界因受各種形式的暴力傷害而做成的創傷為目標。換句話說，列維納斯的邏輯是一套主張非暴力政治的邏輯，它不斷悲情地呼召以愛與和平去實現更大的公義，體現了一種當代西方的引渡性哲學。

This article shows that behind Lévinas’ provocative interpretation of the whole history of Western ontology, as a state of war and its denunciation pronounced at the very beginning of Totality and Infinity, there is a logic. It is first of all a logic of negation: negation of the rationalization of war and violence committed in the name of the highest truth. It is also a logic of affirmation: affirmation, through love and justice, of plurality and infinity incarnated by the face of all figures of alterity. It is thus a logic of alterity. This logic is an affirmation of a utopia too: the utopia of an ethical politics aiming at restoration of justice by taking up the absolute responsibility toward the other as non-indifference to the suffering and the death of the Other. This utopia also aims at repairing the wound inflicted to the world by all forms of violence. So, Lévinas’ logic is a logic of politics of non-violence, accompanied by a continuous pathétique cry for love and peace. It incarnates an orientative philosophy in the contemporary Western philosophical scene.