本文試圖通過當代法國哲學家列維納斯（Emmanuel Lévinas）與呂格爾（Paul Ricoeur）之間展開的「非對稱性」（asymétrie）與「相互性」（mutualité）之爭，重新獲得看待《論語》中「仁禮」結構的切入點。列維納斯提出的他者（l’autre）倫理學在呂格爾的詮釋與討論中，被確認為自他關係中不可忽視的原初「非對稱性」；呂格爾進而在這種「非對稱性」的基礎上，通過重新詮釋禮物交換現象，來開展出一種超越互惠性（réciprocité）經濟行為的「相互性」。這種「非對稱的相互性」可以引導我們重新進入《論語》的世界。首先，我們通過《論語》中的「莫己知」現象，確認了以「仁」為核心的儒家倫理實踐中同樣蘊含著某種「非對稱性」的結構，進而再通過詮釋「克己復禮」的意涵，重新發現其中蘊含著希望對方以「禮」相待的邀請。恰恰是在「禮」的形式規範失效的狀況下，雙方各自基於純粹的仁愛之心而共同完成的「禮」之行為，真正實現了君子與他人的「相互承認」。

Inspired by the debate between Lévinas and Ricoeur about the tension of “asymmetry” and “mutuality,” this article takes a new perspective of the structure of “ren” and “li” in Analects. The challenge from Lévinas is considered by Ricoeur the primary asymmetry in the relation of one and the other. To remain this asymmetry, Ricoeur, by reinterpreting the exchange of gifts, develops the mutuality that overcomes the reciprocal economic activities. This “asymmetric mutuality” will guide us into a new world in Analects. We firstly confirm the same asymmetry in the ethical practice of Confucianism centering on “ren.” During the process of interpreting the “kejifuli” (realize oneself to resume the ritual), we can further discover the expectation of receiving responses from the other in terms of “li.” It is just on the conditions of the inoperativity of “li’s” norm that the two sides, absolutely by each’s benevolence, are able to accomplish the behavior of “li” together, which finally leads to the realization of the mutual recognition of Junzi (the exemplary person) and the other.