中西哲學家多重視「善」的概念或理念，因為「善」往往被視為「價值」的根源。除了在理論哲學中的形上學或本體論裡作為存有的超越屬性「一」、「真」、「善」、「美」之一，「至善」或「善自身」甚至等同於「第一因」或「上帝」外，「善」也作為實踐哲學中的倫理學裡倫理行為或人性行為的價值歸趨，中國儒家哲學更將「善」作為人性的代名詞或人性的本質或人性的特質或趨向。 孔子首立儒學之為成德之教，其「善」的意涵主要環繞於倫理意義的善，「善」也呈現與「美」的和諧統一；孟子除延續倫理意義的善及美善的和諧統一觀外，更指出人性是善，奠定了後世儒家性善論的基調。本文就孔孟二子之「善」的意義與價值作為探討主題，進一步嘗試提出孔孟之「善」見於「德行」，完成於「德行」，可以將「善」描述為「人與諸存有之間適當關係的實現或滿全」。

The idea or concept of “good” is highly valued by both Chinese and Western philosophers, since “good” is often seen as the source of “values”. “Good” is one of the transcendental features of being-oneness. truth, good, and beauty-in metaphysics and ontology as parts of speculative philosophies, whereas the highest good and good itself are equal to the first cause and God. Moreover, good is synonymous with, the essential value of, and the final end of human nature. Confucius, as the founder of Confucianism, defined it as the education of moral excellence, gave the term “good” ethical significance, while “good” also represented the harmony with “beauty.” Continuing the ideas of both the ethical good and the harmonious good, Mencius claimed that good was human nature and founded the argument of “good nature.” This paper tried to discuss the significance and value of Confucius and Mencius's “good,” claiming that their good is perceived in “virtue” and achieved in “virtue”; it can also be described as “the realization or fulfillment of men's relation to all beings.”