中華新士林哲學基本上融合了中國哲學與西方哲學，特點在於以其衡平之理性融合新的思潮，與時俱進。在倫理學方面，側重倫理道德主體而非僅強調外在之道德行為；既保有主體性，亦關注自我與他者的關係；倫理既含具相互性，亦朝往可普性發展。本文以沈清松（1949-2018）教授的相關著作和期刊論文為據，嘗試整理建構出沈清松倫理學論述之精華理念。其中，「德行」、「多元他者」與「慷慨」可說是三個核心概念。所謂「德行」，沈清松以為可理解為「本有善性的實現」和「良好關係的滿全」；無論是儒家、佛教或基督宗教的倫理學，都是一種德行論倫理學型態。「多元他者」（many others）則是沈清松以此概念來代替後現代主義，尤其是法國的後現代主義者所侈言的「他者」（the Other）；對沈清松而言，實際在人類生活中環繞著我們的，並不是一抽象的「他者」，而是實實在在的多元他者，這在中國哲學裡也有其根源，無論儒、釋、道，講的都是多元他者，而不是抽象的、單純的他者。至於「慷慨」，源於「外推」，從語言的外推、實踐的外推，以至於本體的外推，從自我走出以至於邁向他者，對他者的開放，就是一種慷慨的表現。

Chinese Neo-Scholasticism is basically a combination of chinese and western philosophies, characterized by merging equitable reason with new trends and progression. In terms of ethics, the emphasis of Chinese Neo-Scholasticism is on the moral subject rather than external moral behaviors only; the subjectivity is maintained without ignoring the relationship between the self and the other; the ethics is reciprocal and universalizable as well. Based on Professor Vincent Shen’s related writings and papers, this article is to construct the essence of Shen’s ethical discourses, to which the concepts of “virtue”, “many others” and “generosity” are the key. Shen’s idea of “virtue” is “the fulfilment of the inherent good” and “the completion of good relationships”; the ethics of Confucianism, Buddhism or Christianity is a kind virtue ethics. The idea of “many others” is Shen’s substitution for the concept of “the other” boasted by post-modernists, especially the French post-modernists. In Shens’ mind, those who surround us in real life are not the abstract “other” but rather the genuine “many others”, which can be traced to Chinese philosophy, since Confucianism, Buddhism and Taoism all talk about many others instead of the abstract and pure “other”, As for generosity, this idea originates from “strangification,” that is, the linguistic strangification, the pragmatic stangification and even the ontological strangification; going from the self to many others and opening oneself to many others is a manifestation of generosity.