恩里克·杜塞尔

Agora

恩里克·杜塞尔

1934–2023

初步了解有意简化——人物介绍讲得更多

现代性始于1492年，其开端是否认他人的人性，所以伦理学必须从受害者及其被排除的视角出发。

定位

拉丁美洲与加勒比哲学 · 拉丁美洲与加勒比 · 伦理学, 政治与法, 社会与历史

阿根廷—墨西哥的解放哲学家：现代性始于1492年对他者的否定；伦理学从受害者的面容出发——走向一种“超越现代性”（transmodernity）。

核心思想

解放哲学
他者的外在性
超越现代性

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影响

受影响于 9

巴托洛梅·德·拉斯·卡萨斯

受其影响
Dussel read Las Casas as the first critic of modernity, who argued from the standpoint of the Indigenous victims of conquest (1492: El encubrimiento del otro, 1992). E. Dussel, 1492: El encubrimiento del otro (1992); Política de la liberación: Historia mundial y crítica (2007)
依据: AI 草稿
巴托洛梅·德·拉斯·卡萨斯 › 1484–1566
弗里德里希·威廉·约瑟夫·谢林

受其影响
In Method for a Philosophy of Liberation (1974), subtitled “analectic overcoming of the Hegelian dialectic”, Dussel took up the late Schelling’s positive philosophy as a first step beyond Hegel towards an exteriority that thought does not produce. E. Dussel, Método para una filosofía de la liberación: superación analéctica de la dialéctica hegeliana (1974); P. González San Martín, Hybris. Revista de Filosofía (2016)
依据: AI 草稿
弗里德里希·威廉·约瑟夫·谢林 › 1775–1854
卡尔·马克思

受其影响
Dussel read Marx’s manuscripts closely, finding in living labour an exteriority to capital like the Other of liberation ethics (La producción teórica de Marx, 1985). E. Dussel, La producción teórica de Marx (1985); Hacia un Marx desconocido (1988); El último Marx (1990)
依据: AI 草稿
卡尔·马克思 › 1818–1883
马丁·海德格尔

受其影响
Dussel’s early ethics began from Heidegger: Toward a De-struction of the History of Ethics (1973) applied Heidegger’s “destruction” to ethics, and the first volume of his Ethics of Latin American Liberation (1973) starts from the existential understanding of being before breaking with it, with Levinas, as a philosophy of totality. E. Dussel, Para una de-strucción de la historia de la ética (1973); Para una ética de la liberación latinoamericana I (1973)
依据: AI 草稿
马丁·海德格尔 › 1889–1976
伊曼纽尔·列维纳斯

受其影响
Dussel took Levinas’s exteriority of the Other, who breaks the totality, and identified the Other with the poor and colonised of the periphery (Filosofía de la liberación, 1977). E. Dussel, Filosofía de la liberación (1977); E. Levinas, Totalité et infini (1961); SEP “Philosophy of Liberation”
依据: AI 草稿
伊曼纽尔·列维纳斯 › 1906–1995
保罗·利科

受其影响
Dussel attended Ricoeur’s courses at the Sorbonne in the 1960s and drew on his hermeneutics of symbols in his early studies of Semitic thought; in 1991 the two debated hermeneutics and liberation. E. Dussel, El humanismo semita (1969); Apel, Ricoeur, Rorty y la filosofía de la liberación (1993); E. Téllez Fabiani, “Ricoeur y Dussel”, Inter-American Journal of Philosophy (2022)
依据: AI 草稿
保罗·利科 › 1913–2005

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内萨瓦尔科约特尔

受其影响存在争议
Dussel read the Nahua tlamatinime, with songs ascribed to Nezahualcóyotl, as a ‘protophilosophy’ following León-Portilla (1492: El encubrimiento del otro, 1992); the attribution of the songs is disputed. E. Dussel, 1492: El encubrimiento del otro (1992; Eng. The Invention of the Americas, 1995); M. León-Portilla, La filosofía náhuatl (1956); J. Bierhorst (ed.), Cantares Mexicanos (1985)
依据: AI 草稿
内萨瓦尔科约特尔 › 1402–1472
罗多尔福·库施

受其影响
Dussel took up Kusch’s claim that popular and Indigenous thought is a source of philosophy in the philosophy of liberation (Para una ética de la liberación latinoamericana, 1973). E. Dussel, Para una ética de la liberación latinoamericana (1973); R. Kusch, El pensamiento indígena y popular en América (1970)
依据: AI 草稿
罗多尔福·库施 › 1922–1979
奥古斯托·萨拉萨尔·邦迪

受其影响
Dussel took Salazar Bondy’s thesis that philosophy under domination is inauthentic (¿Existe una filosofía de nuestra América?, 1968) as a starting point of liberation philosophy. A. Salazar Bondy, ¿Existe una filosofía de nuestra América? (1968); E. Dussel, Filosofía de la liberación (1977); SEP “Philosophy of Liberation”
依据: AI 草稿
奥古斯托·萨拉萨尔·邦迪 › 1925–1974

影响了 2

瓦尔特·米尼奥罗

影响了
Mignolo built on Dussel’s critique of Eurocentrism and his dating of modernity from 1492 to describe a ‘colonial difference’ that ranks peoples and knowledges (Local Histories/Global Designs, 2000). W. D. Mignolo, Local Histories/Global Designs (2000); E. Dussel, 1492: El encubrimiento del otro (1992)
依据: AI 草稿
瓦尔特·米尼奥罗 › 1941年生
布赖恩·伯克哈特

影响了
Drawing on Enrique Dussel, Burkhart traces the Cartesian ego cogito back to the ego conquiro of the conquest (Indigenizing Philosophy through the Land, 2019). B. Burkhart, Indigenizing Philosophy through the Land (2019); E. Dussel, 1492: El encubrimiento del otro (1992)
依据: AI 草稿
布赖恩·伯克哈特 › 同时代

批评

批评了 4

格奥尔格·威廉·弗里德里希·黑格尔

批评了
Dussel read Hegel’s lectures on world history, which leave America and Africa outside history, as expressing the Eurocentric myth of modernity (1492: El encubrimiento del otro, 1992). E. Dussel, 1492: El encubrimiento del otro (1992), ch. 1; G. W. F. Hegel, Vorlesungen über die Philosophie der Weltgeschichte, introduction
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
尤尔根·哈贝马斯

批评了
Dussel objected that Habermas’s discourse ethics presupposes a community of equal participants and forgets those excluded from it – the victims (Ética de la liberación, 1998). E. Dussel, Ética de la liberación en la edad de la globalización y de la exclusión (1998); The Underside of Modernity (1996)
依据: AI 草稿
尤尔根·哈贝马斯 › 1929–2026
理查德·罗蒂

批评了
In The Underside of Modernity (1996), after their debate in the early 1990s, Dussel objected to Rorty’s pragmatism that its “we” of liberal ironists cannot hear the interpellation of the excluded Other, the starting point of a philosophy of liberation. E. Dussel, The Underside of Modernity: Apel, Ricoeur, Rorty, Taylor, and the Philosophy of Liberation (1996, ed. and tr. E. Mendieta); Apel, Ricoeur, Rorty y la filosofía de la liberación (1993)
依据: AI 草稿
理查德·罗蒂 › 1931–2007
查尔斯·泰勒

批评了
In the same book Dussel discussed Taylor’s Sources of the Self (1989), objecting that its history of the modern self is told from Europe alone and omits the conquest of America and the periphery, the “underside” of modernity. E. Dussel, The Underside of Modernity: Apel, Ricoeur, Rorty, Taylor, and the Philosophy of Liberation (1996)
依据: AI 草稿
查尔斯·泰勒 › 1931年生

作品

1977解放哲学
从边缘出发：现代世界体系的总体，被遭受其排斥的他者所打破。

立场

Dussel argued that modernity did not begin with the Renaissance or the Reformation but in 1492, with Europe’s conquest of America and its “covering-over” of the Other. Europe’s self-image as centre required a periphery that it exploited and denied. Drawing on Levinas, he grounded ethics in the exteriority of the Other – the poor, the colonised, women, the victim – who breaks open the closed totality of the system; with Marx he analysed that system’s material injustice. He debated discourse ethics with Karl-Otto Apel and Habermas, insisting on the standpoint of the excluded. Instead of postmodernity he proposed a “transmodernity” in which the cultures of the periphery contribute on their own terms.

生平与背景

Enrique Dussel was born in 1934 in La Paz, in Argentina’s Mendoza province. He studied philosophy in Mendoza and Madrid, worked for two years as a carpenter in Nazareth, and took a doctorate in history at the Sorbonne. In 1973 right-wing paramilitaries bombed his house; from 1975 he lived in exile in Mexico, teaching at UNAM and the Metropolitan Autonomous University. He died in Mexico City in 2023.