尽管鲜被提及,可列维纳斯哲学的独特之处就在于意向性的转向,但这种转向直至其思想后期才依靠语言得以完成,且步履维艰:列维纳斯先是通过批判胡塞尔指出意向性的基础不是直观而是语言,再又阐明语言的这种基础定位实际上仍是将之与存在相等同,接着表示逃离存在的关键在于将以往偏执地认作是“所说”的语言澄清为“说”——因为由后者所引出的亲近正借助其历时性反对了认知占有,最终表明遭受意向性质疑的亲近本质上就是一种转向的意向性。亲近的这种转向意向性定性意义重大,因为它对现今学界列维纳斯究竟是否是现象学家的争论进行了回答。 Although rarely mentioned, the distinctiveness of the Leviathanian philosophy lies in the shift of intentionality, but the turnaround did not rely on language until the end of its thought and was struggling: Levinas first adopted the critique of Husserl Pointing out that the foundation of intentionality is not intuition but language, and clarifying that such basic orientation of language is still the same as existence, then the key to escape is to regard the past paranoid as “To clarify the language as ” said "- because by the latter leads to the close by virtue of its diachronic opposition to the cognitive possession, the ultimate show that the intention to challenge the nature of the intrinsically is a shift of intention. The closeness of this intention to turn is qualitatively significant because it answers the debate over whether or not Levinas is a phenomenologist today.