【摘要】 战国时期，《大学》提出以“正心”为枢纽的修养阶梯，《中庸》主张以“率性”为准则来处理天人关系。在此基础上，《孟子》借助“心”“性”“气”等核心范畴，把儒家哲学从经验伦理层面提升到形上思辨哲学的高度，完成了儒家思想的系统性转型。《庄子·齐物论》可能是针对儒家学派的心性论而发，通过对儒家学派心性论核心命题的回应，《齐物论》建构起“莫若以明”的思想体系。《齐物论》对儒家学派心性论的深刻回应，标志着老子、孔子之后思想高峰的形成。孟子、庄子思想共同推动中国哲学突破经验伦理之局限，实现向形上思辨哲学的转型，开辟了中国哲学“内在超越”特质的两种路径。更多还原

【Abstract】 During the Warring States period,The Great Learning proposed a ladder of cultivation with " rectifying the mind" as its pivotal link,while the Doctrine of the Mean advocates " following one’s innate nature" as the principle for approaching the relationship between Heaven and human beings.Building upon this foundation,Mencius employs core concepts such as "mind-heart," " human nature," and "qi" to elevate Confucian philosophy from the realm of empirical ethics to the height of metaphysical speculation,thereby accomplishing a systematic transformation of Confucian thought.The Qiwulun in the Zhuangzi may be a response to the Confucian doctrine of the human mind-heart and nature.By engaging with the central propositions of the Confucian theory of the human mind-heart and nature,the Qiwulun constructs the Daoist intellectual system of "mo ruo yi ming." The profound response of the Qiwulun to the Confucian theory of human mindheart and nature also signifies the emergence of a new intellectual peak following the eras of Laozi and Confucius.The philosophies of Mencius and Zhuangzi jointly propelled Chinese philosophy beyond the confines of empirical ethics,facilitating its transition to metaphysical speculative philosophy and thereby inaugurating the dual pathway for Chinese philosophy’s distinctive characteristic of " immanent transcendence."更多还原