在《論語》中，“仁者”是對理想的倫理人格的表達，“仁者”具有“愛人”的倫理特性。“愛、惡”作為具體的情感用以表達在具體的倫理處境中，情感與價值認知的關係問題。“仁”與“愛”的關係在孟子發展為“惻隱之心”與“愛物”之分別。就文本而言，孔子在人倫關係中詮釋“愛”，孟子始以“物”為“愛”的對象，實已超越人倫關係的限定。牟宗三先生以孟子的心學來說明心即理即情，提出一種主動感受的“道德的覺情”。所謂“道德的覺情”，實指與道德相關的內心感受，“道德的覺情”之說來自對康德的“ Moral feeling ”之詮釋。本文的寫作主要以《論語》文本為核心，首先處理孔子對“仁”與“愛”的言說之分別；其次，處理孟子對“仁”與“愛”的理解與詮釋，在此基礎上，探討以“道德的覺情”與一般情感的區分來詮釋“仁”與“愛”的詮釋進路。最後，筆者將以努斯鮑姆（ Martha C. Nussbaum ）對具體的“愛”的情感現象的分析為另一進路嘗試對“仁”與“愛”之關係進行詮釋 。

關鍵詞：仁 、愛、 惻隱之心、道德覺情、情感現象

《智的直覺與中國哲學》是牟宗三哲學發展歷程的轉捩點，他首次以一個概念（「智的直覺」）統攝儒釋道三家哲學而為一大系統。學界卻很少注意到牟宗三的康德研究深受海德格的影響，是海德格的《康德書》申述直觀的有限性，啟發牟宗三重新研讀康德哲學。自此「直觀」與「有限性」成為了牟宗三詮釋康德的重心，甚至成為其哲學系統的核心。「人可有智的直覺」與「人雖有限而可無限」兩大命題，正是由此而來。兩個命題所肯定的，恰好是海德格所否定的。從這個角度著眼，牟宗三與海德格之間的對話才是關鍵，康德哲學只是兩人的對話平台而已。

關鍵詞：智的直覺、有限性、海德格、康德

徐復觀先生是新儒家學者中最著力將儒家與自由主義融合的學者，本文將他的觀點作深入的討論。內文分為三大部分：第一部分，講述徐先生對傳統儒家政治思想的探索，重在其解釋儒家思想與自由主義的親和性。第二部分，討論徐先生對自由主義思想的了解，重在其說明後者的優點與不足之處。第三部分，論述徐先生如何將兩種思想融合，筆者並就其觀點提出評論。

This paper is a response to and resonance with Mou Zongsan's premise that Confucianists should not take Daoism as a taboo, not a direct investigation into Mou's doctrines. The author examines the relationship between Laozi's concept of ziran and Confucius's concept of ren . Laozi and Confucius are often understood as upholding very different, and at times incompatible views. In brief, Laozi seems to shun the moral and social norms that Confucius advocates. This popular but untested impression of Laozi or Daoism arises mainly because of the lifestyle of some later Daoist figures, especially some historical figures in the Wei-jin period. In order to correct this over-simplified notion of Daoism and develop a more accurate understanding of the relationship of Confucianism and Daoism, this paper attempts to explore the plausibility of finding a common ground between these two thinkers. The author will argue that common elements and mutually acceptable ideas between Laozi's ziran and Confucius's ren can be found in their shared emphases on internal cause of actions, smooth development of things, and harmony of the whole.