荀子論心在先秦是一個非常殊特而優秀的成果。他所論的心有以下的面相：1.認知心2.認知心的辨知能力3.認知心的主體性4.認知心的創造性5.認知心的道德主體性6.知性道德主體的宗教性7.知性道德主體的泉源是天德。 韓非子師承荀子又批判荀子〈儒家〉，韓非子哲學所顯現的心和荀子比較有如下幾點：1.道心：越過荀子而直接採用道家的道心，並以之為本2.道心具有全面認知的能力3.道心具有主體性4.道心具有創造性5.道心的道德主體性6.道心的宗教性7.道心的泉源不是天德。 在民主、科學的時代，荀子和韓非子的心論，值得我們批判的繼承與創造的發展，使得當代華人世界既能有認知科學、追求真理的能力，又能在道心之下，對人性的善、惡做全面性的認知，更能創造並行使規範人民和執政者憲政制度與現代的文明。最後，還能擁有終極關懷的天人合德的理性的宗教精神。

Shyun Tze commented on mind was a special and eminent theory in Pre-Chin Dynasty. What he had commented on mind included many aspects, such as: 1. cognitive mind 2. the recognition of cognitive mind 3. the subjectivity of cognitive mind 4. the creativity of cognitive mind 5. the subjectivity of morality form cognitive mind 6. the religious character of the subjectivity of cognitive morality 7. the source of the subjectivity of cognitive morality was Tian Der. (天德) Han Fei Tze studied from Shyun Tze, otherwise he criticized Shyun Tze (Confucianism). The mind of Han Fei Tze’s philosophy compared with Shyun Tze was as follows: 1. the mind of Tao: transcending over Shyun Tze, and adapted the mind of Tao from Tao School, and made it as the root of his philosophy. 2. the mind to Tao from Tao had an ability of whole recognition 3. the mind of Tao had subjectivity 4. the mind of Tao had Creativity 5. the mind of Tao had the subjectivity 6. the mind of Tao had religious character 7. the source of mind of Tao was not Tian Der (天德). In the times of Democracy and Science, the mind theory of Shyun Tze and Han Fei Tze, is worthy of critical succession and developing its creativity. It can makes the Chinese people all over the world cognize Science, and have the ability to research truth, and perspective the good and evil of man from every aspects, create a constitution to regulate the people and government. Then they will approach the modern civilization and have an ultimate concern of rational religious character through man and Heaven in one.