But for Levinas, experiencing the face of the other had deeper implications.

但对列维纳斯来说，体验他者的面孔有更深的含义。

A deeper interiority that we can intuitively sense, and which signifies that humanity that Levinas was so concerned with.

我们可以直观地感受到更深层的内在，这意味着列维纳斯如此关注的人性。

It was Emmanuel Levinas who was among the first philosophers to really explore the implications of the face of the Other.

埃马纽埃尔·列维纳斯是第一批真正探索他者面孔含义的哲学家之一。

Because as such, as Levinas argues, other people are transformed into objects to be known, or to be encapsulated within our own extended sense of self.

因为就像列维纳斯所说的那样，其他人被转化为我们所认识的对象，或者被封装在我们扩展的自我意识中。

It has psychological as well as physical implications for us, leading into what is pretty much Levinas's fundamental question: what is humanity and what does it really mean for us?

它对我们既有心理上的影响，也有生理上的影响，从而引出了列维纳斯的基本问题：什么是人性，它对我们到底意味着什么？

But going back to Levinas, to him, part of the issue of this everyday dehumanization was that we, almost automatically, tend to put ourselves at the center of the universe.

但回到列维纳斯，对他来说，这种日常的非人性化的部分问题是，我们，几乎是自动地，倾向于把自己放在宇宙的中心。

And this brings us back to the face, which for Levinas was the way to release ourselves from this imprisonment, and from the limits imposed on us by a self-centered worldview.

这就把我们带回到“脸”的问题上，对列维纳斯来说，这是把我们从禁锢中，从以自我为中心的世界观强加给我们的限制中解放出来的方法。

Levinas actually argued that there was a theological aspect to this, meaning that he believed, to simplify it somewhat, that in the face of the other, we also see the face of God.

列维纳斯实际上认为这是有神学方面的，也就是说他相信，简单来说，在他者的脸上，我们也看到了上帝的脸。