Universal awareness of environment is a late twentieth century event. For example, the book edited by R.M. Torrance, namely, Encompassing Nature--A Source Book: Nature and Culture from Ancient Times to the Modren World, which covered essays of diverse cultural background and from eighteenth century onward, there is not the word "environment" in them. After the industrial revolution, man's power over environment has been greatly enhanced while his power of destruction of environment becomes enormous at the same time. The harm to environment has exceeded its recovering pace and becomes a danger to human lives. In 1962, Rachel Carson's The Silent Spring is a landmark of the awareness of environmental destruction of contemporary people. In his 'The Historical Root of our Environmental Crisis' White lights up contemporary reflections of our attitude towards environment and how we should live with it. He points out that the anthropocentrism in traditional Christianism is the root of such environmental deterioration. It tickers a hot debate on anthropocentrism among scholars and results in a number important theories, mostly following White's critique against anthropocentrism, such as biocentrism, land ethic, eco-centrism, deep ecology and so on. However, many scholars have pointed out that such bipolar orientations of ecocentrism and anthropocentrism is inadequate. Lee raises two points: "First, could an environmental ethics that fits with actual needs really exclude completely 'deplovment of environment'? Is there still the problem of environmental protection when we leave the problems of the deployment of environment all together? Secondly, will excessive 'Nature centered' points of view not lead us to another extreme? Will it be practically an impasse to base all human moral responsibility upon the inherent values of Nature?" This paper comes close to Lee's point of view in that anthropocentrism needs not be totally rejected out of hand. However, he tries to revise anthropocentrism with ecological knowledge, while mine does it with Confucianism and explores with a Confucian concept of human priority. Confucian simply takes our mind of henevolence (jen hsin) as the ground of morality. This mind manifests most concretely in our filial piety to our parents. However, Confucian does not stop here but goes further to extend it to a much broader horizon, and this is called 'ramification of gratefulness.' On the other hard, Confucian recognizes that this mind of benevolence has a gradual order of extension, that is, from those close and intimate to those further apart in relationship. In the context of Confucianism, the development of contemporary applied ethics is a practice of 'ramification of gratefulness,' that is, the endless extension of the mind of benevolence. What we concern with are not just rights of the adults, we extend them to permanent vegetative men and women, to embryos, to neonates. We also start to care for the rights of animals of ecosystems. However, when there are conflicts, what should we do? Confucian rejects the romantic eco-centric way of thiking and request us to give priority to human beings. It is practically impossible to avoid taking human being with priority, and man would only consider biodiversity or rights of animals when other species would not endanger his own existence. Human being could not put the interests of other species prior to his own in environmental issues. However, when his existence is not being jeopardized, man has the duty to consider the protection of other species and environment. In conclusion, with Confucian concept of 'ramification of gratefulness' we may steer a third way between anthropocentrism and eco-centrism in the name of 'anthropopriorism.