“性”既意味着对恻隐、羞恶、辞让、是非之心“人皆有之”这一点的反省,亦意味着对此四“心”可许以“善”而其足以将人与禽兽从始源处予以区别这一点的觉悟。“仁”、“人”之“圣”境不断地超出经验的个人的修德状况或修德的经验个人,不懈地跃向更高的境界,它既构成衡量经验的个人究竟达到了何种修德程度的最后准矱,亦构成吸引经验的个人修养“仁”德以不懈提升人格的最高理想;这个最后的准矱、最高的理想就其圆满到没有丝毫偏差的境地而赋有形而上的高卓品格来说,即是所谓神圣之“天”或“天道”。“仁”、“人”、“性”、“天”或“天道”皆属实践范畴,其韵致非以真生命投入者将无缘照面,其胜义非生命陶滤到至纯至正至卓之境地者将难以尽识。不过,在直言不堪其任的地方,并不意味着孔子不曾将其对“仁”、“人”、“性”、“天”或“天道”的悟识以某种间接的方式诲示弟子、时人,此即“近取譬”、范本引导与“生命化”的讲习。 “Sexuality” means not only the reflection of implicitness, shame, rhetoric, right and wrong, and “everyone”, but also implies that the “four” And its enough to make people and animals from the beginning to distinguish between the realization of this awakening. “Ren ”, “person ” “Sheng ” environment constantly beyond the experience of the individual’s moral status or virtue of repatriation of individuals, relentlessly leap to a higher realm, which constitutes a measure of experience The ultimate quasi-standard of what kind of morality an individual has reached has also constituted the supreme ideal of relentless promotion of personality by drawing on his experience of self-cultivation and “benevolence.” This last quasi-victories and supreme ideal have not come to a satisfactory conclusion Deviation of the situation and tangible metaphysical character, the so-called sacred “heaven ” or “Heaven ”. “Ren ”, “person ”, “sex ”, “day ” or “Heaven ” are all areas of practice, its rhyme to non real life input will miss the chance of winning, Living ceramic filter to the pure to the real situation will be hard to find. However, in a blunt way, it does not mean that Confucius never realized his understanding of “humanity,” “humanity,” “sexuality,” “heavenly” or “heavenly.” In some indirect ways, we can show our disciples and people that this is the model of “guide to life”.