关一位受难的、生成中的、关怀的、有限的上帝神话，强调我们现在所
承担的人的责任，即对抗奥斯维辛体现出来的那种根本恶。奥斯维辛的
耻辱不应归咎于一位全能的神。阿伦特阐明了“奥斯维辛之后”变得重要
的个体责任的另一面。阿伦特在纳粹时期体验和见证的震惊是既有文明
道德标准的全面崩塌。她从中看到了与传统的断裂。像列维纳斯和约纳
斯那样，她感到我们需要提出“我们究竟是否受了道德的骗”这个问题。
伦理虚无主义的问题同样纠缠着她，它不仅仅是一个理论的可能性，也
是非常不祥的现实。极权主义显示了传统伦理和道德习惯习俗可以轻而
易举地被新的习惯和习俗更替置换，这些新的习惯和习俗不仅纵容恶，
还鼓励恶。阿伦特挥之不去的问题是，当一切都归无效的时候，在极端
境遇下，人还能依靠什么。令她印象深刻的是，当周围每个人都“容
忍”了恶的时候，少数人还能成功避免或积极抵抗它。他们除了自己的
判断力 之外无所依靠。阿伦特由此重视康德的《判断力批判》，因为
她感到康德所理解的反思判断提供了理解这一判断能力的基础——这一
能力曾在与恶面对面的危机情境中体现出来。尽管康德的兴趣主要在于
以趣味为基础的审美判断，阿伦特却认为，康德对于判断力的理解具有
重要的政治和伦理意义。她宣称，艾希曼缺乏思考和判断的能力。她能
在艾希曼身上找到的唯一显著特征是某种负面特征——不是愚蠢，而是
不思考，没有思考和判断能力。到她去世的时候，阿伦特关于思考及其
与判断之联系的反思仍然是粗略和试探性的，她留给我们许多没有答案
的问题；但是，就判断及其与理解个体责任的相关性而言，她打开了一
个丰富的思想序列。总起来说，列维纳斯、约纳斯与阿伦特都致力于重
新思考奥斯维辛之后责任的意义。
十、善恶之间的选择的根基是不可理解的。 我们最早在康德有关
根本恶的反思中遇到这个论题，他宣称采纳道德准则的根本主观基础是
不可理解的。我认为这是康德关于道德所做的最深邃、最重要的洞见之
一。我也认为，我们通过“探究20世纪的种种恐怖”而得到的教诲，都在
确认和证实这个“黑洞”。在此，我们戏剧性地遇到了任何对根本恶的探
究都有的局限。我们试图理解恶的意义、种类和变化。我们想知道为什
么有些人选择恶而另一些人则抵抗恶。我们想知道为什么有些人采纳善
的准则而另一些人则采纳恶的准则。我们对此可以谈很多，比如某人的
背景、职业训练、教育、性格、环境因素，等等。社会科学和心理学都
致力于这一理解。但是，这些加起来也永远无法完整地解释为什么人们
做出了他们所做的选择。我们的解释中总是存在一个鸿沟，一个“黑
洞”。“奥斯维辛之后”我们了解到，康德认为个体道德选择在根本上不
可理解，这一点是多么富于洞见。归根结底，为什么有些如安顿·施密
特这样的个体能够运用抵抗恶所需的判断力，其原因是不可理解的。正
如康德给我们的教诲所示，要理解做一个自由而负责的人意味着什么，
这种“不可理解性”占据着核心位置。
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