1990年，德国汉学家孔汉思在《世界伦理构想》中，首次提出“世界伦理”的概念；这一概念以“黄金法则”和“人道”为基本伦理原则，以“尊重生命、公正、宽容、诚信”等为伦理准则，构建一套适合全球化时代语境的、最低限度的人类共同伦理。“世界伦理”有关增进不同文明间和谐关系的宗旨，与中国当前提倡的“人类命运共同体”和“全球文明倡议”形成一种内在的精神呼应。“世界伦理”理论体系构建及其传播实践，可以为中华民族在新时代的发展，尤其是儒家伦理的现代转型和国际中文教育学科领域的中外文化交流，提供可资借鉴的经验。
      论文包括六章内容：
      第1章为绪论，包括研究缘起、研究问题、研究方法、理论基础、概念界定和创新点六项内容。第2章为文献综述，梳理国内外现有以“世界伦理”为研究主题的文献资料，以此确立本文的研究起点。现有研究成果主要分为以下六个方面：“世界伦理”构建的基础；“世界伦理”构建的目标、价值与利弊；“世界伦理”构建的可能性与可行性；“世界伦理”构建的途径、模式与争议；中国智慧为“世界伦理”构建提供的思想资源；“世界伦理”在不同专业领域的构建。借此梳理，笔者发现从跨文化交流角度对“世界伦理”进行研究，尚有很大填补空间，本文即从这一角度进行研究。
      第3章分析“世界伦理”思想的跨文化构建，包括“世界伦理”思想体系解析、孔汉思形成跨信仰对话认同的时代思潮语境和他有关跨信仰对话自我认同的构建。本章首先对《世界伦理宣言》分别进行文本分析和词云分析，以解析“世界伦理”的思想内涵，提炼“世界伦理”的思想体系；其次，讨论孔汉思生成跨信仰对话认同的国际思潮语境；最后，从个体思想成长的角度，分析他构建跨信仰对话自我认同的过程。
      第4章研究“世界伦理”的实践构建过程。“世界伦理”的传播效果与世界文明对话思潮的成熟进程基本同步。从传播过程看，“世界伦理”在传播的第一阶段，以基础理论的形式融入到联合国“普世伦理计划”之中；第二阶段，通过与责任伦理结合，形成了首个“具体化”认同传播成果——《人类责任世界宣言》；第三阶段，“世界伦理”在国际经济语境中，生成同样强调责任的《世界经济伦理宣言》。从隐含在其他研究成果之中，到形成以“世界伦理”理论构架为基础、适用于不同传播语境的独立宣言，“世界伦理”的传播效果和影响力愈发显现。
      第5章讨论“世界伦理”和儒家伦理的相互启示。孔汉思与儒家思想的对话和儒家伦理的现代转型，均发生在文化全球化的时代语境之下。在“世界伦理”的构建过程中，一方面儒家思想是“世界伦理”的智慧源泉；另一方面，孔汉思对儒家思想的理解与误读对中华文明与其他文明对话具有参考价值。以上两方面证明，为世界文明的发展提供自身文化体系中具有人类共同伦理价值的思想资源，是儒家伦理现代转型应该关注的内容。
      第6章探讨“世界伦理”构建经验对国际中文教育领域中外文化交流的启示。“世界伦理”以加强人类文明和谐关系为目标，与中华民族看待世界文明关系的和平理念相一致；国际中文教育在学科建设目标中应该对此有所考量。“世界伦理”对国际中文教育中外文化交流的主要启示，在于中华文化所蕴含的符合人类共同价值的内容对中外文化交流具有促进作用，应该注意挖掘并运用；而孔汉思建立跨信仰对话认同的个体经验，则对提高国际中文教师的跨文化交流能力具有参考价值。
      总之，“世界伦理”与“人类命运共同体”和“全球文明倡议”倡导的世界文明关系理念相一致，在人类文明发展的新时代，从跨文化交流的角度对其进行系统梳理，可以为中华文明参与世界文明对话，尤其是为儒家伦理现代转型和国际中文教育学科领域的中外文化交流提供借鉴。

In 1990, professor Hans Küng in Tübingen University published the first academic work on discussing how to build the theoretical system of “Weltethos/ Global Ethic” (GE), under the title of Global Responsibility: In Search of a New World Ethic. GE takes the “Golden Rule" and "humanity" as its basic ethical principles, and “respectfulness”, “justice”, “tolerance”, “honesty” etc., as its ethical rules. In this way, it builds up a minimal common ethical system that fits the needs of all human beings to live together in the era of globalization. Its aim on promoting harmonious relations among civilizations echoes that of "a Community with a Shared Future for Mankind" (CSFM) and the "Global Civilization Initiative" (GCI). Its experience on build the theoretical system and social practice, can provide references for the development of Chinese nation in the new era, especially for the modern transition of “Confucian ethics” (CE), as well as for intercultural communication (IC) in the area of “International Chinese Language Education” (ICLE).

This thesis consists five chapters: 

Chapter 1 is Introduction, which includes research origins, research questions, research methods, innovation points, theoretical basis and concept definition. Chapter 2 is a literature review on researches of GE in China and abroad, in order to establish the starting point for the study. The related themes are mostly focused on the following six aspects: the theoretical foundation of the construction of GE; the goals, value, and pros and cons of the construction of GE; the possibilities and feasibility of its construction; the paths, modes and debates of its construction; the role of Chinese philosophical resources in benefit to the construction of GE; and the construction of GE in different fields of various professions. By sorting out the current researches, much room are found to be filled in the research on GE from the perspective of IC, and this is the perspective adopted in this thesis.

Chapter 3 analyzes the intercultural construction of the theoretical system of GE from three angles, i.e., an analysis of the ideological system of GE, the tide of thought which influences Küng’s foundation of self-identity in relation to interfaith dialogue, and his construction of self-identity in relation to interfaith dialogue. This chapter first analyzes the Declaration of Global Ethic by the methods of Text Analysis and Word Cloud Analysis to analyze the theoretical connotation and distil the theoretical system of GE. Secondly, the international context of thought in relation to Küng’s build of identity in interfaith dialogue is discussed. Finally, Küng’s process of building his self-identity in interfaith dialogue are presented from the perspective of his self academical growth.

Chapter 4 examines the practical construction of GE in the process of dissemination. The communicative effect of GE is closely related to the theoretical development of Dialogue among Civilizations. In the first stage of communication, it integrated into “Universal Ethics Project” as its theoretical foundation. The second stage finds it combing with the Ethic of Responsibility (ER) and produces the first "concrete" result of its communication, i.e., the Universal Declaration on Human Responsibilities. In the third stage, GE goes into the context of world economy with a result of Manifesto for a Global Economic Ethic which also emphasizes on responsibility. From being implicitly embedded in other research findings to forming independent declarations based on the theoretical framework of GE according to different communication contexts, GE shows increasing evidence both in communicative effects and influences.

Chapter 5 discusses the mutual revelation of GE and CE. The dialogue between Küng and Confucianism, and the modern transition of Confucian ethics, are both taken place in the context of cultural globalization. On the one hand, Confucianism has provided wisdom for the theoretical formation of GE; on the other hand, Küng's understanding and misreading of Confucianism is of reference value for the dialogue between Chinese and other civilizations. The above two aspects of experiences prove that one of the directions for the modern transition of CE is to provide intellectual resources with intercultural value for the overall development of world civilizations.

Chapter 6 explores the implications of the experience of constructing GE for Sino-foreign cultural exchange in ICLE. GE’s aim to strengthen the harmonious relations between different civilizations is consistent with the Chinese cultural concept of “He” (literally harmony). It should be taken into account considering the development of ICLE. The inspiration of GE for ICLE is that attention should be paid to the content that has intercultural values in Chinese culture, and the personal experience in building self-identity for interfaith dialogue of Küng can serve as a reference to enhance teachers’ intercultural abilities and skills. 

The concept of civilizational relations contains in GE is in line with that in the CSFM and the GCI. GE is an academic vision that emerged from European academic circle with a wide range of reactions in the international community and world academia. In the current new era of human civilization development, a systematic review of GE from the perspective of inter-cultural communication can provide references for dialogues between Chinese and world civilizations.