法二十世紀哲學家梅洛龐蒂早期的寫作著重身體主體的闡述，提出人以身體肉體意識與世界進行存在的對話，建構出意義，身體即是存在本身。在後期作品梅氏提出「肉」的觀點，認為萬物都是「肉」的相遇，彼此在彼此涵蓋中，是稠密的、含混的、不分的交織在物的世界。梅氏的「肉」已與萬物泯然不分，已具去人類中心的哲思意涵，此與美二十世紀哲學家羅爾斯頓的生態倫理觀所提的「內在價值」與「系統價值」有其相應之處。羅氏認為自然界事物具不依賴人類評價的價值，即「內在價值」，此價值存在於自然界中的個體，而個體存在於關係之中，此價值需用系統來理解，即「系統價值」。羅氏重視自然生態整體性和內部客觀價值關係，主張原野有自存價值，批判人類中心主義，認為人與自然的存在關係，呈現整體的系統性思維。本論文希冀爬梳二十世紀來自西方歐陸的知覺現象哲學與美國的環境倫理哲學，對話彼此的生態倫理觀，藉哲學探究存在議題，來審視人類及非人類自然界的關係。

The early writings of 20th-century philosopher Maurice Jean Jacques Merleau- Ponty (1908-1961) focus on elaborating the subject of body to propose that consciousness, the world, and the human body as a perceiving thing are intertwined and “engaged.” In his later work, he puts forward the theory of “the flesh,” claiming it to be the manifestation of existence as well as how the flesh testifies to the interweaving of beings through close-knit, ambiguous, indistinguishable relationships in the world. Inseparable from all beings of the world, the concept of flesh embodies the philosophical spirit of antianthropocentrism. This concept corresponds to the “intrinsic values” and “systemic values” proposed by the American 20th-century philosopher Holmes Rolston III (1932~ ). He believes that things in nature have values that do not depend on human evaluation—they have intrinsic values—and individual beings exist in relationships that need to be understood systematically— therefore having systemic values. He emphasizes the wholeness of nature and criticizes anthropocentrism. This paper presents a dialogue between European phenomenology and the American philosophy of environmental ethics in the 20th century while examining the relationship between human and nonhuman beings through a philosophical inquiry into the issue of existence.