摘要： 在列维纳斯看来，恶之平庸在20世纪是一种普遍存在的现象。由于存在的坚硬和理性的暴力，也由于拒绝面对他人的痛苦和主体自我中心化的戏剧，恶在20世纪的独特表现便是被合理化。这种合理化使恶显得不再耸人听闻，造成了恶的放纵和根本恶的后果，导致了恶之平庸与根本恶的共生。因此列维纳斯拒绝认为恶可以得到理解——在他看来，这是神义论的根本问题所在。然而这并非拒绝思考恶，而是邀请人们以同他人“面对面”的方式来超越恶，由此，恶的不可理解性指向了超越性。列维纳斯的哲学倾向于建立一种以面对面的人际秩序为一切秩序之内核的别样的现代性，这一对现代性的批判和重建思路在很大程度上影响了《现代性与大屠杀》的作者齐格蒙特·鲍曼。

关键词: 列维纳斯, 恶之平庸, 神义论, 鲍曼, 现代性

Abstract:   For Levinas, the banality of evil was a widespread phenomenon in the 20th century. Due to the toughness of Being, the violence of rationality, the refusal to face the pain of others, and the subject's self-centered drama, the particular manifestation of evil in the 20th century was its rationalization, which makes it no longer scandalous. This rationalization produces the indulgence and radicalization of evil, leading to the symbiosis of the banality of evil and radical evil. Levinas therefore refuses to believe that evil could be comprehended-in his opinion, this was the fundamental problem of theodicy. However, this is not to refuse to think about evil, but to invite people to transcend evil through "face-to-face" with the Other, and thus the incomprehensibility of evil points to transcendence.

Key words:  Levinas, banality of evil, theodicy, Bauman, modernity