Thanks to Michel Foucault, one might say it has become possible to conceive that the political relevance of humanity in modern thought does not have to do with its “philosophical essence” but rather with its “nonessence.” Yet this very idea surfaced earlier in Western thought, at the time of the revolutionary turn towards a politicized humanitarianism, and helped to shape some crucial political strategies making up modern liberal democracy. Its potential eluded even Foucault. I contend that tracing the contours of this classical, if long unthinkable idea, can inform our response to the other of social critique. Against the grain of Enlightenment historiography, my suggestion will be that it was not Jean-Jacques Rousseau but Denis Diderot who managed to convey the self-evidence of humanity as a political question for the first time and in a way that was far from inconsequential. From his authoritative editorial position, Diderot helped to make the European sense of humanity into an actual reform movement rather than just a moral value, symbol of civility, religious quality, or philosophical debate. But as

中文翻译：

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与排他性他者推理：后激进视野的经典场景

多亏了米歇尔·福柯，人们可能会认为，现代思想中人性的政治相关性与其“哲学本质”无关，而与其“非本质”有关。然而，这一想法在西方思想中较早地浮出水面，当时革命转向政治化的人道主义，并帮助塑造了构成现代自由民主的一些关键政治战略。它的潜力甚至连福柯都没有发现。我认为，追踪这个经典的，如果长期难以想象的想法的轮廓，可以告知我们对其他社会批评的回应。与启蒙史学的本质相反，我的建议是，不是让-雅克·卢梭（Jean-Jacques Rousseau），而是丹尼斯·狄德罗（Denis Diderot）第一次设法将人性的不言而喻作为一个政治问题，并以远非无关紧要的方式传达出来。从他的权威编辑职位上，狄德罗帮助将欧洲的人性意识变成了一场真正的改革运动，而不仅仅是道德价值、文明的象征、宗教品质或哲学辩论。但作为