本文從研究胡塞爾現象學對於主體際的構成出發，指出西方哲學對於他者真實性的構成，基本上訴諸於自然目的或道德意志的兩種力量，它們概分別源於古希臘與基督教的文化；而前者可以亞里斯多德哲學為代表，後者則以康德哲學為代表。當然對他們而言，「自然」概念本身具有多樣性意義，特別是人的「理性」與自然的意義有所交集，而理性本身同樣也具多樣性的意義。這顯示了面對於長期以來西方對於理性與自然關係的討論，上述這種分類的內涵實更為錯綜複雜。 由之也出現了與道德不同的「倫理」概念，但它本身的意義亦因擺盪於自然命定與道德理性之間，故對於不同的哲學家言又有不同的理解；如本文即以為海德格因較傾向於自然命定，而與亞里斯多德及胡塞爾之較傾向於道德理性就有不同的倫理觀點，且毋寧將海德格的這種觀點歸於有藝術性格者。另一方面，胡塞爾是否與如何相較於亞里斯多德而言，更受到基督教的影響，這是本文尚未處理者。 在進一步對這種錯綜複雜的內涵解釋後，本文最後對於他者真實構成的力量概分為藝術性的、倫理性的與道德性的三種類型。它們實是對於智慧或意志各有所偏重，以及對於此二者做了綜合所呈現的結果。由之來自感情部份－如和基督教文化相關連的愛－的力量，也成了本文未繼續開展的課題。 在東方或中國哲學裡對於他者討論應更為豐富，本文的研究結果應可對之有相互發凡之處，這也是有待進一步處理的工作。

This paper starts from the research of the intersubjective constitution in Husserl's phenomenology, and shows that the real constitution of the other in the Western philosophy basically appeals to two different forces, namely the force of natural purpose and that of moral will, which, according to a just simple division, respectively originate from the Greek and the Christian culture. The former can be represented by Aristotle's philosophy, while the later by Kant's philosophy. Certainly for them, the word ”nature” (phýsis) can be comprehended in multiple meanings. Especially, it has some overlapping meaning with ”reason” (lógos) of human beings, which itself is also consisted of many meanings. This manifests that the simple division as above mentioned really has more complex implications in regard to the relationship between ”reason” and ”nature” about which the Western philosophy has discussed long since. Under this aspect, the concept ”ethics” emerges. It is different from the concept ”morality”. But because the meaning of ”ethics” swings between natural destiny and moral reason, different philosophers conceive it in different ways. So this paper points out that Heidegger who tends to understand ”ethics” in connection with the natural destiny has another view of ethics as Aristotle and Husserl who tend to conceive ethics in direction of the moral reason. Heidegger's this view of ethics is rather characterized with artistic spirit. On the other hand, if and how Husserl was more than Aristotle impacted by the Christianity is not yet treated in this paper. After these complex implications have been cleared, we divide the different forces which constitute the other into the following three types: artistic, ethic and moral. They appear as result when we emphasize wisdom or will or both of them as the essential meaning of our reason to face the nature, including the other. So the topic of feeling-for example love, which is related to the Christian culture-as force to constitute the other is also not to be developed in this paper. The discussions about the other could be more abundant within the Eastern or Chinese philosophy. The result of our research should provide them with some ideas to rethink. This is also to be investigated later.