廣義而言，「殖民旅行」是指殖民者在從事各類殖民活動時，往返於殖民地與本國之間的旅程。殖民旅行（及各種旅行）最明顯的特徵為「自我」與「他者」的相遇。因此，佛斯特的《印度之旅》處理自我／他者和殖民者／殖民奴的遭遇，充分展現殖民旅行的特色。本論文嘗試援引德勒茲和伽塔利於（千高臺：資本主義與精神分裂》中所提出的旅行理論以解讀這本小說。其中的幾項概念，如靜止與游牧、條紋空間與平滑空間、固著路徑與可彎路徑、再現與遭遇，為本論文的主要論述基礎。同時，以勒維納斯的倫理學中自我對他者的無限尊重及責任為輔，本論文歸納出兩類旅行模式：靜止式及游牧式。 《印度之旅》中，殖民地官員、費爾亭與何德蕾是靜止旅行者。他／她們皆以「再現機器」強化自我／他者和殖民者／殖民奴間的疆界。她／他們遵循條紋空間／殖民地之固著路徑，明顯欠缺對他者／印度人民的責任感。職是，她／他們不可能停止挪用及消除他者，並真正與他者相遇。相反地，摩爾太太是小說中唯一的游牧旅行者。她沿著可彎路徑漫遊平滑空間，培養對他者／印度人民無窮的責任心。她不但僭越自我／他者的藩籬而進化為他者，更於殖民旅途中與無盡他者相遇。 本論文的貢獻在於試圖探究佛氏《印度之旅》中游牧旅行的深義及其存在的可能性，與靜止旅行對旅行者的危害。 / Broadly put, clonial travel refers to the geographical movement between the colonizer's arrival at the colony and return to Empire as they are engaged in various activities with respect to colonialism. In colonial travel(and all travels), one of the most remarkable features is the self's encounter with the other. In this light, E.M. Forster's A Passage to India(1924) manifests the conspicuous traits of colonial travel for it manages to deal with the self/the other, the colonizer/the colonized confrontations. This thesis takes a stab at applying Gilles Deleuze and Felix Guattari's theory relating to travel in their collaborative work, A Thousand Plateaus: Capitalism and Schizophrenia(1987), to read the novel. Such concepts as the sedentary and the nomadic, striated space and smooth space, rigid lines and supple lines, representation and encounter delineated in their book are the paramount focus of critical attention. Moreover, Emmanuel Levinas'ethics championing the self's undiminished respect and responsibility for the other is employed to proffer a model for colonial travel. As a result, this thesis propounds that due to their distinct responses to the other, two different sorts of travel, the sedentary and the nomadic, consist in the colonial travel of the novel. In A Passage to India, the Anglo-Indian administrators, Cyril Fielding and Adela Quested are sedentary travelers who strengthen the self/the other, the colonizer/the colonized boundaries in thier dependence on the representational apparatus. They travel along rigid lines in striated space/the colony and lack a responibility for the other/Indians. They are thereby prohibited from a genuine self/the other encounter without appropriation and sublation. Conversely, Mrs. Moore in the novel proves to be the sole nomadic traveler who journeys across smooth space replete with supple lines and fosters an unlimited obligation for the other/Indians. She traverses the self/the other barriers to “become-other”and further encounters the infinite other in her colonial peregrinations. The contribution of this thesis is to explore the profundity and possibility of nomadic travel in all travels and the damaging results of sedentary travel in A Passage to India.

這篇論文主要以「他者」、「距離」、「記憶」以及「未來」為線索，看這四者如何進入到對話的經驗之中，來重新看待德國哲學家高達美（Hans-Georg Gadamer, 1900-2002）與法國思想家德希達（Jacques Derrida, 1930-2004）二人在1981年巴黎的「相遇」。 / This thesis mainly discourses the German philosopher Hans-Georg Gadamer (1900-2002) and the French thinker Jacques Derrida (1930-2004) whose “encounter” in Paris in 1981. The discourse follows four clues: the other, distance, memory and future, to re-explain how could the Gadamer-Derrida encounter all about the experiences of dialogue.