中國先秦時期諸子蠭起，百家爭鳴。他們建構或重構自然秩序、天下秩序、人倫秩序，並發為議論；而且，各種論說之間，互相環環相扣，形成紛然龐雜的思想體系。其中一個相當重要的面向，就是界定人與動物之間的關係。本論文主要聚焦於探討先秦諸子對禽獸的觀念。先秦諸子於論辯時，或引禽獸為喻，反映了他們對禽獸共通的既有印象；或是透過對禽獸的認知、想像，以做為議論的論據，並融入到其所建構的知識體系與價值體系之中。同時，先秦諸子對禽獸的這些觀念，並非各自孤立的存在，而是立基於先秦諸子之間的互相論辯、對話，在相激相盪之下，所漸次發展而成。其間不僅聚焦於人與動物的區別，也包括了「人應該是什麼」的所謂「人論」。這樣的「人論」，或強調人應該超越動物，而與動物完全不同；或者在人也是動物之一的基礎上，找尋超越動物的部分，並從而帶出了世界觀的差異，與解決世變因應之道的殊途。本論文除了比較、討論先秦諸子禽獸觀的異同外，最後並建議：先秦諸子的禽獸觀，已然形成一種文化傳統，吾人宜透過理解此一傳統，進行東西方思想會通與古今對話，以做為進一步思考人與動物、自然之間，究竟應該保持何種關係的重要知識基礎。

In classical China, the "Spring and Autumn" and "Warring States" periods predate China's unification with the Qin dynasty. This was a time of intellectual ferment in which philosophers of different states considered the crisis of their time and sought ideas to avert the collapse of the world as they knew it. Defining the nature of "birds and beasts" (qinshou 禽獸), and the manner they were distinguished from human beings, constituted one important theme of their thought.This article examines the ideas that these philosophers had regarding qinshou, as well as how this conceived category of beings was differentiated from, and therefore helped to define, humans. Such debates were inextricable linked to philosophical efforts to identify the nature of humanity. Some thinkers stressed innate human goodness, others the need for conscious cultivation to avoid a degeneration into a lower animal state. They agreed that concern for identifying and realizing humanity was universal, but again disagreed on the precise relationship between man and beast. One view suggested that humans were naturally superior to birds and beasts, as well as that barbarians were beast-like in their nature. Animals were thus merely creatures whose value lay in their usefulness to humanity - a circumstance that defined human's ethics in regard to them. An opposing view maintained that animals and humans are similar beings. Consequently, it was important to maintain a harmony of man and beast in accordance with the universal rules of nature.Based on findings of this study, the author suggests that further research comparing East-West concepts of animals, past and present, would be of scholarly value. Such examination will help us reconstruct the fundamental philosophical and historical relationship between humans, animals, and nature.