在儒家哲学中,动物属于道德共同体的范围,儒家要求“恩至禽兽”。儒家对于动物的道德关怀是从人的仁心出发的,承认它们也是和人一样的生命,要求爱护和尊重它们的生命,重视它们的内在价值。儒家也利用动物的使用价值,把动物作为食物、衣物的来源,也同意打猎;但是儒家文化对动物的价值分为“作为生物”“为了他物”“作为运行着的道的整体的一部分”三元矩阵。这个矩阵一方面是以人为中心的,人可以食用动物;另一方面,整体的天道又高于一切,把人对于动物的使用置于天道的限制之下。所以,儒家对于使用动物有许多限制。儒家还制定了保护动物的措施、政令,其中有些成为法律。总之,儒家文化的态度近似于弱人类中心主义,肯定人的地位;同时又类似于非人类中心主义,把人对于动物的使用置于天道之下。儒家哲学动物思想对于今天进行生态教育和生态建设具有重要的启发意义。 In Confucianism, animals belong to the sphere of moral community, and Confucianism calls for “grace to beasts.” Confucian moral care for animals is based on the benevolence of human beings, recognizing that they are human beings as well, demanding their love and respect for their lives, and their intrinsic value. The Confucianists also make use of the value of the animals and regard the animals as the source of food and clothing. They also agree to hunt; however, the Confucian culture divides the value of animals into “living creatures” and “other creatures” The whole part of the "ternary matrix. On the one hand, the matrix is ​​human-centered, and humans can eat animals. On the other hand, the whole heaven is above all else, putting human use of animals under the control of heaven. Therefore, Confucianism has many restrictions on the use of animals. Confucians also enacted measures to protect animals, decrees, some of which became law. In short, the attitude of Confucian culture is similar to weak anthropocentrism, affirming human status; at the same time, it resembles non-anthropocentrism and places human beings’ use of animals under heaven. Confucian philosophy animal thought for today’s ecological education and ecological construction has important enlightenment significance.