論離散者的他者性－以《莊子》不全形者的他者性為主

초록

Diaspora has become a minority as a strange and heterogeneous entity in relationship with the natives. In this social phenomenon, the notion of the binary opposition of the self-other exists that is primarily based on the universal human being. However, diaspora is an entity that cannot be forced to assimilate, i.e., ＂not a being that can be tentatively assimilated to us.＂ In other words, diaspora is not only an entity to deconstruct and transcend the binary opposition of the self-other, but also an entity based on pluralism. Zhuangzi embraces the Otherness of those entities as a thought of the unity of self and things by presenting an example of the physically disabled beings as the no-self being (無己之我) who deconstructs the opposing relationship between self and things (the relationship between the subject and object). Since the physically disabled beings do not advocate but only reply as the no-self being, they have been able to achieve reconciliation with others. Zhuangzi points out we regard the physically disabled beings as heterogeneous beings from the angle of the perfection and imperfection of the body. Nevertheless, the physically disabled person is a respectful and hospitable being in the view of no-prejudice being, but becomes an alien whom to be discriminated and sacrificed in the view of prejudice being (成心). From the viewpoint of universal human being, diaspora is always perceived as an object of discrimination and exclusion as the physically disabled people are recognized only as deformed and diseased beings. Just as the physically disabled beings constitute the relationship of reconciliation with others through the otherness of no-self in Zhuangzi, diaspora as the otherness of no-self comes to us and awakens our communal ethics. In short, diaspora is a relational entity and an ethics of otherness, which embodies the ethics of otherness in reality.

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