孟子的人性論究竟何所指？《孟子》一書所提供最明確的索引似乎是「性善」。「孟子道性善，言必稱堯舜」（〈5．1〉）、「堯舜之道，孝弟而已矣。」（〈12．2〉），顯示考察孟子所說的以堯舜為典範的「性善」，可以由「孝弟」入手。《孟子》對「孝」的說明承襲《論語》：「生事之以禮；死葬之以禮，祭之以禮，可謂孝矣。」1（〈5．2〉），包含對父母生時與死後的侍奉。本研究著眼於「孝弟」中的「孝」，並側重《孟子》中的喪葬事例，考察喪葬事例與人性論之間的關聯性。首先討論孟子所提出的葬禮起源說，接著分析喪葬事例如何做為人自覺道德要求─不忍之心─的契機，同時說明不忍之心與仁的關係，最後探討《孟子》對喪葬禮儀執行的原則。

What exactly does human nature in Mencius points at? In the book of Mencius, it seems that the most explicit index tends to be ＂xing shan＂（性善）. ＂Mencius Spoke about ＂xing shan＂ , constantly commending Yao and Shun. (〈5．1〉) and ＂the way of Yao and Shun was that of filial and fraternal duty, that is all.＂ (〈12．2〉) indicates that Mencius considered Yao and Shun as the model of ＂xing shan＂（性善）, which could initiate with ＂filial piety and fraternal duty＂. The illustration of ＂filial piety＂ in Mencius adopts the concept of Analects, which is ＂when parents are alive, serve them according to ritual; when they die, bury them according to ritual and sacrifice to them according to ritual. This is called 'filial devotion'.＂ (〈5．2〉) that includes the services provided before and after the parents' death. This study aims to focus on the filial piety in ＂filial piety and fraternal duty＂ （孝弟）. Meanwhile, the examples of funerals in Mencius would be stressed to inspect the connection between funeral examples and the discussion of human nature. To begin with, the origin of funeral mentioned by Mencius would be discussed, followed by the analysis of how funeral examples function as the catalyst to stir the demand of morality, all men have hearts that cannot bear the suffering of others. Furthermore, the relationship of the heart that could not bear the suffering of others and Ren （仁） would be elaborated. This essay would end with the discussion of the implementation principles of funeral ceremony.