the phenomenology reader 6

Levinas seeks to indicate the possibility of an otherness that is irreducible to presence and anterior to any past that consciousness synthetically constitutes as a bygone present, a present upon which sense once was (and is again) bestowed centrifugally. Such an otherness is discernible, once more, in the encounter with the face. The Other’s face is proximate to me because in its strangeness it immediately cuts across the distance separating our bodies. Proximity is a relation of the Same and the Other that cannot be synchronised with my own temporality. Here I can find a meaning that is beyond my intentional acts precisely in disrupting them; the ineffaceable strangeness and vulnerability of the face summons and surprises me by invoking my responsibility before any attempt to grasp it cognitively. Such a provocative proximity in the Other’s resistance to the constituting self the later Levinas stresses increasingly.

列维纳斯旨在表明他性不可被还原为在场以及任一先在于意识综合构建为过去的在场的过去的可能性，此一在场在此意义上曾经是（又是）被离心地赐予的。这样一种他性是能够再一次在与脸的遭遇中被辨别的。他者的脸接近于我，因其陌生性，他者立刻穿越了分离我们身体的距离。接近是同一与他者的关系，它与我自身的暂时性是不能同步发生的。在这里，我能够发现超越我意向性行为的意义，更准确的说是瓦解它们；不能被抹去的陌生性以及脸的脆弱性在任何试图认知性的把握它之前通过调用我的责任来召唤着我并使我惊奇。这种煽动性（挑衅）的接近处身在他者对自我建构的反抗中，这是后来列维纳斯所逐渐强调的。

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The way in which the Other as stranger thrusts himself or herself upon me and invokes my responsibility is seen by Levinas as the way in which a God who would love the stranger and question me might enter the scene. In this connection he cites an old Jewish commentary on Genesis 18. Abraham asks the Eternal who has appeared not to leave but to wait for him, since it is important for him to welcome three passers-by into his tent. On Levinas’ reading, the commentary suggests that there is more revelation of God in helping the travellers than in direct communication with Him---we cannot appreciate God beyond human beings so much as through them. God is a transcendent signification tied intimately to responsibility for the other person, not a presence that is reachable by philosophical argumentation.

他者作为陌生者推挤他（她）自身于我（面前）以及唤起（调用）我的责任的方式被列维纳斯当作眷爱陌生者以及质疑我（向我提问）的上帝进入场景的方式。在这种关联中，他（列维纳斯）引用了一个古老的犹太人的评论，在《创世纪·18》中，亚伯拉罕祈求永恒者出现，不是离去而是等待着他，因为欢迎三个路人进入他的帐篷对于他来说是非常重要的。列维纳斯的解读使得这个评论表明，上帝帮助路人（旅行者）的启示比直接与上帝交流要多——通过他们，我们不能赞赏上帝超越于人类许多（的观点）。上帝的超然的意味与为他人的责任是密切联系的，而不是通过哲学论证所能达到的在场。

以下是 “Further reading” ，列维纳斯的书籍及相关研究书目，省略。 

  上面是《the phenomenology reader》中的"introduction"，翻译很不好，请方家指正，谢谢。