The Conundrums of Giorgio Agamben: A Commentary on A Commentary on the Letter to the Romans

阿岡本的難解之謎：對“羅馬書釋義”的釋義

羅嵐•玻爾(Roland Boer)

《漢語基督教學術論評》 3期 (2007/06) Pp. 7-36

https://doi.org/10.30106/SCSAIJBTP.200706.0001

摘要

在提供對阿岡本《剩餘的時間》的閱讀時，我專注於阿岡本的一連串問題。首先，我感到不解：他為何引用假借保羅為名的書信，以揭露保羅的彌賽亞思想？然後，我批判阿岡本對基督論的聚焦，因為這有許多的問題。再者，我發現「原初律法」的這個觀念所引發的問題，因為這是阿岡本用來理解身為律法思想家的保羅的關鍵。最後，我感到訝異：在阿岡本的詮釋中，恩典究竟發生了什麼事？即使他堅持律法，他還是要一套恩典的理論來克服律法的陷阱。

關鍵字

阿岡本 ； 保羅 ； 彌賽亞的 ； 原初律法 ； 恩典

並列摘要

In offering a reading of Giorgio Agamben's The Time That Remains I focus on a series of problems for Agamben. Firstly, I wonder why he cites the pseudo-Pauline epistles in an effort to uncover Paul's thought on messianism? Further, I criticise Agamben's focus on Christology, since this has a host of problems. Then I find his idea of ”pre-law” problematic, since it is the key, for Agamben, to understanding Paul as a thinker of the Law. Finally, I wonder what has happened to grace in Agamben's interpretation. Despite himself he wants a theory of grace in order to overcome the trap of the Law.

並列關鍵字

Giorgio Agamben ； Paul ； messianic ； pre-law ； grace

參考文獻

Adorno, Theodor W.,K. Tarnowski (Translated),Frederic Will(1973).The Jargon of Authenticity.Evanston, IL:Northwestern University Press.

Adorno, Theodor W.,Max Horkheimer,J. Cumming (Translated)(1999).Dialectic of Enlightenment.New York:Continuum.

Agamben, Giorgio,D. Fleller-Roazen (Translated)(1998).Homo Sacer: Sovereign Power and Bare Life.Stanford, CA:Stanford University Press.

Agamben, Giorgio,D. Fleller-Roazen (Translated),W. Hamacher (Edited)(2004).The Open: Man and Animal.Stanford, CA:Stanford University Press.

Agamben, Giorgio,D. Fleller-Roazen (Translated)(1999).Potentialities: Collected Essays in Philosophy.Stanford, CA:Stanford University Press.