It is the fact that nihilism in nature is moral nihilism, which indicates that we still live in the times of post-Nietzsche. The philosophical response to nihilism is to answer the fatal problem of“whether or not we are duped by morality?”In the terms of the critique on Western philosophical tradition, Lévinas explains the ontological ground of ni-hilism, whose ethics makes a prominent contribution to beyond nihilism. Lévinas argues that ethics is metaphysics, which is the idea that reconstructs the understanding of metaphysics,which helps us to comprehend the good correctly and defend the supreme of the good, and remold the faith of the good. Lévinas argues that if the good has the ultimate meaning, then it must be a transcendence, a otherwise than being and beyond the totality of being, which named by ethical tran-scendence that signifies a infinite responsibility of the one to the other. The infinity as“enigma”reveals in the sociality of the one and the other,manifestating a relationship of“face to face”,a transcendence of“saying over”to“the said”. In this term that the rise of teaching is the occurrence of the event of the subjectivity of“saying”and the encounter of“say-ing”,in this process“the said”as universality is shared as the common thing. While the transcendence of teaching not on-ly means the transcendence of“saying over”to“the said”, but also means the transcendence of teaching over study, which opens a dimension and height of the infinity,brings about the yet unknown by students,and maintains a possibility of facing the infinity.%虚无主义在本质上是道德虚无主义，就此而言，我们迄今生活在后尼采时代。从哲学回应虚无主义在于回答“道德是否是一种欺骗”这一生死攸关的问题。列维纳斯从西方哲学传统的批判出发，深入探究虚无主义的存在论根源，其伦理学为超越虚无主义做出了伟大的哲学贡献。列维纳斯认为伦理学即形而上学的思想，重构了对形而上学的理解，有助于我们正确地领受与理解善，维护善的至高无上，重塑对善的信仰。他认为如果善真具有终极的意义，那么这种善必须是超越性的，它异于存在之去是，并在存在之总体之外。这种伦理超越是自我对他者的无限责任，无限作为“迷”显露在我与他人的社会性之中，表现为一种“脸对脸”的关系，一种“说”对“所说”的超越。而教之发生，正在于它是一种“说”之主体性事件，以及一个“说”之相遇的发生，其中“所说”作为普遍性为教育之主体分享、共有。然而教之超越性，在于它不仅是一种“说”对“所说”的超越，还是一种教对学的超越，由此它打开了一种作为无限性的尺度与高度，它带来学生还未知道之物，由此保持了一种面向无限的可能。
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