This article examines the ethical thinking of Levinas, from which Derrida’s Law of Hospitality is derived, to see if it is sustainable in the face of Badiou’s claim that transcendence cannot be admitted into the body of philosophical thought. Is Levinas, as Badiou argues, seeking to smuggle religion into philosophy and if so does this attempt amount to no more than an anti-philosophy theology which has to be resisted for the integrity of philosophy? Dissenting from this view I return to Levinas and consider the problematisation with ethics which accompanies the arrival of the Third that, on the face of it supports Badiou’s claim he is engaged in a form of virtue signalling which is without relevance to the concerns of life. I then go on and refute Zizek’s claim that Levinas’s Other shares an origin (conceptually) with the Nazi Other. The article concludes by examining the contribution of transcendence. I consider that it does have a place in philosophy and that it is dogmatic and unnecessary to suggest otherwise. I suggest that transcendence allows us to look at the concept of the Good in a way that the thinking of materialists, such as Badiou never can. Levinas allows us to conceive of a conscience of the law that introduces justice and holds the law to account by challenging its claims to be acting justly. This connects our thinking on the subject to Western tradition which materialism would rupture in its pursuit of philosophical purity claiming as it does to be a defence of philosophical integrity.

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列维纳斯对款待法的贡献

本文考察了列维纳斯的伦理思想，德里达的好客定律是从列维纳斯的伦理思想中推导出来的，看看它在面对巴迪欧关于超越性不能被纳入哲学思想体系的主张时是否可持续。列维纳斯是否如巴迪欧所论证的那样，试图将宗教偷运到哲学中，如果是这样，这种企图是否只不过是一种为了哲学的完整性而必须加以抵制的反哲学神学？反对这种观点，我回到列维纳斯并考虑伴随第三者到来的伦理问题，从表面上看，它支持巴迪欧的主张，他从事一种与生活无关的美德信号形式。然后我继续反驳齐泽克关于列维纳斯的他者与纳粹他者（在概念上）共享起源的说法。文章最后通过检查超越的贡献来结束。我认为它确实在哲学中占有一席之地，而且它是教条的，没有必要提出其他建议。我建议超越性使我们能够以唯物主义者（例如巴迪欧）永远无法做到的方式看待善的概念。列维纳斯让我们能够构想出一种法律的良心，它引入了正义，并通过质疑其公正行事的主张来追究法律的责任。这将我们对这个主题的思考与西方传统联系起来，唯物主义在追求哲学纯洁性时会破裂，声称它确实是对哲学完整性的辩护。我建议超越性使我们能够以唯物主义者（例如巴迪欧）永远无法做到的方式看待善的概念。列维纳斯让我们能够构想出一种法律的良心，它引入了正义，并通过质疑其公正行事的主张来追究法律的责任。这将我们对这个主题的思考与西方传统联系起来，唯物主义在追求哲学纯洁性时会破裂，声称它确实是对哲学完整性的辩护。我建议超越性使我们能够以唯物主义者（例如巴迪欧）永远无法做到的方式看待善的概念。列维纳斯让我们能够构想出一种法律的良心，它引入了正义，并通过质疑其公正行事的主张来追究法律的责任。这将我们对这个主题的思考与西方传统联系起来，唯物主义在追求哲学纯洁性时会破裂，声称它确实是对哲学完整性的辩护。