晚近全球化的趨勢甚囂塵上，人際接觸更為頻繁，對於自／他、人／我的分野更為敏感，有關異己或他者的興趣益形濃厚。綜觀?依德的作品便可發現，東／西、自／他，人／我是他一向關切的議題，這在化的第一本專書《康拉德與自傳小說》中便見端倪，更顯見於化斐聲國際的《東方主義》和所有的作品。本文將薩依德生前出版的最後之作《佛洛伊德與非歐裔》置於其學思歷程與畢生關懷的脈線中，探討他在臨終力作中，如何藉由重讀佛洛尹德列後之作《摩西與一神教》中解構摩西猶太身分之舉，指出兩人相似之處，探究「非歐」一詞在佛洛伊德當時以及後來（尤其是以色列建國之後）所具有的意義，質疑本質化的身分，展現了人／我之間相互了解與尊重的重要，以及和解的可能。

Edward W. Said published two books in 2003 before his untimely death on September 25 th, one of which is Freud and the Non-European, consisting of his lecture given at the Freud Museum in London and a response from Jacqueline Rose, a Jewish feminist psychoanalytical scholar. Taking Sigmund Freud’s final work Moses and Monotheism as his point of departure, Said discusses the two ways in which the term “non-European” is used to exclude “strangers”—“one that applies to Freud’s own time; the other to the period after his death in 1939,” To Said “[b]oth are deeply relevant to reading of his work today.” Through his powerful reading of Freud’s last book, Said deals with important issues such as the problematic of essentialized identify, foreignness and exclusivity, exclusion and inclusion, knowledge and power, and archeology and nation-building, re-inventing traditions, and Zionism. It is precisely through this kind of active engagement and scholarly intervention that Said exemplifies what he regards in Representations of Intellectual as “two essential features of intellectual action.”—namely, “[k]nowing how to use language well and knowing when to intervene in language.” This paper aims at (1) providing a nuanced reading of Said’s powerful reinterpretation of Freud’s text. (2) investigating the important social, political, and cultural relevance involved. and (3) demonstrating that Freud and the Non-European is a unique combination of intellectual intervention. productive dialogue, ethnic tolerance, mutual understanding, and sincere reconciliation.