《莊子》的倫理關懷，奠基於「天地與我並生，而萬物與我為一」的冥契體驗，藉由氣化感通而泯除自我中心的執定、打破物我的隔閡，將自我轉化為能夠敞開心胸與他者對話的主體狀態。而列維納斯（Emmanuel Levinas）的他者倫理則可以進一步激盪、深化《莊子》在思考他者的議題所觸及的倫理向度。本文藉由「跨文化批判」的研究視角，讓兩者產生對話從而達到互相激盪、滋長的可能性。列維納斯對他者的倫理關懷，表現在他對西方本體論與帝國權力結盟共構的批判。有意思的是，《莊子》向來被認為具有「解構哲學」的意涵，特別是解除「禮」對人性桎梏的一面，而解構的背後其實隱含一種對權力的敏銳批判和倫理關懷。本文將從《莊子》的「解構」與「批判」面向談起，再進而到他者倫理。

Ethical concern of Zhuangzi is based on mystical experience of ＂coexistence of heaven, earth and me and universe and me as one＂. By connection of Qi, it avoids self-centered persistence and breaks through the boundary between objects and humans. It transforms self into open-minded subject which can have dialogues with others. Emmanuel Levinas' ethics of others further complements ethical dimensions on issues of others in Zhuangzi. By research perspective of ＂cross-cultural criticism＂, it results in dialogue between two parties and the possibility of mutual enhancement. Emmanuel Levinas' ethical concern on others is shown in his criticism on western ontology and imperial power alliance. Noticeably, Zhuangzi has been referred to the implication of ＂philosophy of deconstruction＂, particularly the liberalization of confinement of ＂rites＂ on humanity. Deconstruction implies sharp criticism and ethical concern on power. This study will first discuss ＂deconstruction＂ and ＂criticism＂ of Zhuangzi and subsequently elaborate ethics of others.