本文主要是作為懷疑環境倫理學之規範所以成立以及作為其一個預備概念而提出 的。它並且是由一對德文字而得到啟發的。由於德語「環境」一詞寫作Umwelt，而「世界」 則作Welt，其間不同之處即在於有無Um-這個接頭用。若以字面來說，「環境」就是圍出來 的「世界」。 在論述主線上作者特別借重德國倫理理學家Max Scheler對於情緒先天結構和價值把握 而展開的「實質的價值倫理學」以及有關人與動物之分別的論述，來探討有關存在之秩序及 其氛圍的限制或克服。我們並順著他承接自Uexkull九環境的理論的討論，以及藉由德文的 玩字方式的而揭出之Umwelt╱Welt，Widerstand╱Geenstand和Tier╱Mensch的分組及配對， 來察考哲學人類學作為基礎研究的任務，並為作為相對規範意義的「倫常」（Ethos）以及作 為哲學奠基之後設批判的「倫理學」（Ethik）作出其應有的區分，亦即為人相對於其週遭的 單純行為規範以及突破其環境限制而底進之開放世界的根源價值作出區分。本文即在這樣的 討論脈絡，嘗試從被圍出來的世界（Um-Welt）之激進規範突破出來，為倫理思考打開一條 通向「世界」的門徑，亦即將存在於到處部壁的環境阻抗（Widerstand）的規範守則，籍由轉 作「對象」（Gegenstand）地推向一個「世界－開放」（Weltoffenheit）的價值秩序之思考。

　　　　　In this paper I try to question the foundation of the environmental ethics. And the inspiration of this discussion comes from two german words: Welt and Umwell, wordly the world and the circled world. For the problem of begrounding in the ethics I agree with the insight of Max Scheler. Scheler tries to overcome the formalism of Kant and the hedonism-utilitarianism with the help of his non-formal value ethics (materiale Wertethik). He put forth under this consideration a differentiation between the so-called ethos and ethics which one means a relative nom-making of social conduct and the other a meta-critique of philosophical reflection. For the human beings bear the free will and the spirit, Scheler distinguishes the difference between them and the animals with the help of the pair-concepts as points out that the animals a are bound within the environment for their resistence to the world around them, but the human beings have in open world for their ability to change the resistence into a object. In constrting such a philosophy of ethics Scheler deals not only the pair-concepts but also the environment theory of Jakob von Uexkull, and famous german biologist in early 20th century. I discuss also the debate between Scheler and Uexkull and try at the end of the paper to point out some questions for the future studies on the environmental ethics.