Abstract: According to Levinas， the Face of the Other as an unlimited self-expression， is prior to and transcends the self， defining the subject’s basic ethic dimensions while transmitting an ethic decree that “thou shalt not kill”. If we follow Levinas’ inclination to further deconstruct the sameness in the light of his theory of the Other and eradicate the remnants of the stand of humanity as the priority， we will come out with the issue of animal face. The reflection on the face of animal is conducive to eliminating the influence of utilitarian ecological ethics in which animals are perceived in the interest of mankind and making up for the weaknesses of ecological holism ethics which often ignore the differences in specific living situations. In this way， it may enable ecological ethics to shift from the thinking perspective of “Self-Other” to that of “Other- Self-Other” and from intervention mode which humans endow non-humans with ethical positions to the deconstruction mode which advocate minimum human intervention. Meanwhile， it may facilitate  the establishment of an ecological ethics that is based on an ecological aesthetics aiming at cultivating people’s good sensibility. 

Key words:  the Other, the Face, animal, ecological ethics