借助於早期沙特所提供的現象學研究視野，本文試圖指出，基督宗教本身相當程度發揚自《新約聖經》福音書內好心的撒馬利亞人之比喻而來的「愛鄰人」規範準則，乃是一種旨在達成交互主體的理想卻不免力有未逮的實踐，其理由在於「他人」對高踞主體地位的自我而言事實上正是存有論上不可能去鄰近的對象。從撒馬利亞人的行善事蹟可以顯示出，他人在與主體相逢、共處的情境中陷於被觀看乃至被佔有的一種客體地位已近乎必然；主客兩極間的不對等關係，是根本上無法消解的。若要真正實現交互主體，或許只能有賴於生存者在排除了主體性的作用後如勒維納斯所言與他人的面對面，從而得以逾越到如光一般普遍的根本孤獨狀態之外。

Through the lens of Jean-Paul Sartre's phenomenology in his early period, this paper seeks to argue that the Christian norm ＂to love thy neighbour (as thy self)＂, which are mostly derived from the parable of the good Samaritan in the Gospel, is such a conduct aiming at the accomplishment of intersubjective communion but just could not be done, for ＂the Other＂ is ontologically actually impossible for me as a subject to reach. Shown by the Samaritan's feat out of charity, it seems that the Other, in his or her confrontation as well as coexistence with a subject, is usually tended to be just fixed in a kind of objective state as being looking at and then possessed; it could be said that there is an essentially insoluble asymmetry in the duality of subject-object relationship. Therefore, it seems as if an existing being could never reach the very intersubjective communion unless he or she is free from the influence of subjectivity and then is able to be, as Emmanuel Levinas argues, face to face with the Other, which might render this being beyond the essentially universal solitude in the form of light.