后期德里达一般认为历经了一个“政治学转向”,其中《友谊政治学》可视为这个转向的代表作。友谊政治学的核心是解构“博爱”(fraternit),揭示其希腊语境中兄弟义气的语境,以及博爱这样一种作为西方政治学基础的自然血统实际上何以是子虚乌有。针对德国政治理论家卡尔·施密特以分清敌友为政治学前提的观点,德里达指出后冷战时代敌人消失之后西方政治学迷失方向,是为各种错位移位提供了可能。而德里达的“款待”和“民主”思想,是再一次呼应了《马克思的幽灵》中提出的“新国际”思想。 Post-Derrida generally considered going through a “political turn”, of which “friendship politics” can be regarded as representative of this turn. The core of friendship politics is the deconstruction of “fraternit”, revealing the context of fraternity in Greek context, and the fact that fraternity, a natural lineage that serves as the basis of Western political science, is virtually non-existent. In view of the point that German political theorist Karl Schmidt makes a clear distinction between friends and enemies as a political prerequisite, Derrida points out that the dislocation of Western political science after the disappearance of the enemy in the post-Cold War era has provided the possibility for various dislocation shifts. And Derrida’s “hospitality” and “democracy” ideas once again echoes the “new international” ideas proposed in “Marx’s Ghost.”