本文試圖詮釋當代法國最重要的政治思想家之一，Jacques Ranciere。洪席耶的理論有三大概念：「平等」、「警察」及「政治」。 平等原則不是傅統理論中所追求的倫理學目標，而是政治世界中最根 本的實有，它被設想成一種真實存在的預設，是使不平等及所有社會 現象成為可能的條件。「警察」是一種獨殊的戚性世界觀的分享，它 宣稱自已是一個完滿的整體，否認他者性，否定「不是部分之部分」 的存在。而我們最好將洪席耶所定義的「政治」一他有時稱之為 「民主」或「主體化」一視為是一種平等原則與警察世界之間的 「差異」：民主不但立基於平等與警察的「非同一性」，它的功能就是 不斷「差異化」平等原則與警察世界之間永存的差異。洪席耶試圖重 建現代性，將平等視為唯一的普遍性，而這個思路最大的特點在於， 他「負面式」地、以「弱勢異者」為出發點來建構平等原則的普遍性。

This paper discusses the political view of the French philosopher, Jacques Ranciere. There were three fundamental elements in Ranciere’s political theory: “Equality”, “Police” and “Politics”. Ranciere considers the equality a real presupposition, rather than an objective to achieve. By Police, Ranciere takes it to be a special version of world where there was no “the part that has no part”, i.e., the synonym of the otherness. As Ranciere deploys the word of “Politics” (or sometimes “Democracy” instead) in a peculiar way, this paper suggests that it should be interpreted as a “difference” between Equality and Police, which constitutes a power of differentiation. The main tenet of Ranciere’s theory is the criterion of equality: the validity of a theory should be tested by those who are the most disadvantaged. Ranciere further argues that the universal principle should be appreciated by a “negative” way; that is, the universal principle was nothing but the effect of its own power and there was no possibility of a full realization of the “community of equals” here and now. His political views therefore, became an open and non-dominant system.