中華新士林哲學向來批判封閉的現代主體性，沈清松則將後現代思想的洞見與侷限納入視野，以「多元他者」與「慷慨主體」為核心重建中華現代性，為中華新士林哲學開創新局。對他者概念的引用和改造，可說是這條思想路線的重要環節。他者概念之躍上哲學舞臺，原是後現代思想的貢獻，列維納斯可說是此一概念最重要的闡釋者。不過，緣於他者概念的限制，沈清松提出多元他者取而代之，列維納斯則透過第三者加以補充。本文嘗試在中華新士林哲學的思想路線上，藉由多元他者與第三者之對比，透過一個相互詮釋的過程，以慷慨主體的建立以及對他異性的守護為核心，重新理解他者與主體的哲學意涵。

Chinese Neo-Scholasticism has criticized the self-enclosure of modern subjectivity. For further development of Chinese Neo-Scholasticism, Vincent Shen attempts to reconstruct Chinese modernity in terms of two concepts: many others and generous subject. The key step may be the reference and transformation of the concept of the other which is the contribution of postmodern thought. Levinas can be said to be the most important interpreter of the concept of the other; however, because of the limitation of this concept, Vincent Shen proposes to replace it with many others, and Levinas himself also supplemented it with the third party. Following the path of Chinese Neo-Scholasticism, this paper attempts to re-understand philosophical implications of the other and the subject through the contract of many others and the third party, so that we can think about how to establish a generous subject and protect the other’s alterity.