在與原住民的關係中，離散者是一種陌生且不同的存在，很容易淪落為少數群體。現實社會中，以普遍性自我為前提的自我與他者的二分法思想根深蒂固。正如列維納斯所說「不是可被我們暫時同化的存在」，離散者是不能被強制同化的存在，是一種解體或超越自我與他者二分法的存在，也是一種多元性的存在。《莊子》將這種存在的他者性包含於物我一體的思維中，同時將對立的物我關係解體，使作為解除主體與客體之關係的「無己之我」，即不全形者登場。不全形者作為「和而不唱」、「無己」的自我，在處理與他人的關係時能夠實現「和人」。《莊子》指出了我們以「全形」的基準視不全形者為異質體的「成心」。對於無己之我而言，不全形者雖是應該尊重、款待的存在，但對於具有「成心」的有己之我而言，他們則是被差別、被犧牲的外星人。從普遍性的自我來看，正如視畸形、殘疾人為不全形者一樣，離散者無時無刻不被差別與排斥。正如《莊子》中不全形者以自我的他者性構建「和人」關係一樣，離散者則以自我的他者性接近我們、提醒我們。概而言之，離散者是一種關係性存在、他者性存在，他們在現實中體現他者性倫理。Diaspora has become a minority as a strange and heterogeneous entity in relationship with the natives. In this social phenomenon, the notion of the binary opposition of the self-other exists that is primarily based on the universal human being. However, diaspora is an entity that cannot be forced to assimilate, i.e., "not a being that can be tentatively assimilated to us." In other words, diaspora is not only an entity to deconstruct and transcend the binary opposition of the self-other, but also an entity based on pluralism. Zhuangzi embraces the Otherness of those entities as a thought of the unity of self and things by presenting an example of the physically disabled beings as the no-self being who deconstructs the opposing relationship between self and things (the relationship between the subject and object). Since the physically disabled beings do not advocate but only reply as the no-self being, they have been able to achieve reconciliation with others. Zhuangzi points out we regard the physically disabled beings as heterogeneous beings from the angle of the perfection and imperfection of the body. Nevertheless, the physically disabled person is a respectful and hospitable being in the view of no-prejudice being, but becomes an alien whom to be discriminated and sacrificed in the view of prejudice being. From the viewpoint of universal human being, diaspora is always perceived as an object of discrimination and exclusion as the physically disabled people are recognized only as deformed and diseased beings. Just as the physically disabled beings constitute the relationship of reconciliation with others through the otherness of no-self in Zhuangzi, diaspora as the otherness of no-self comes to us and awakens our communal ethics. In short, diaspora is a relational entity and an ethics of otherness, which embodies the ethics of otherness in reality.