本文旨在藉由回歸儒家思想的真精神，來檢視我國自民國以來，尤其是當前的道德教育。全文分成三個子題，首先指出儒家作為成德之教，首重道德，可說是一種「道德優先論」；其次，藉由詢問「道德教育如何可能﹖」來提點出儒家的特殊人觀－人性論，尤其希冀在傳統孔孟儒學之外，也將王船山「理氣合一」、「理欲合一」、「日生日成」、「繼善成性」的人性思想之哲學貢獻闡發， 並與當代道德教育之顯學－郭爾堡 (Lawrence Kohlberg) 的「道德認知發展理論」作一理論初步遭遇之嘗試；再者，從「何謂道德﹖」或「應如何詮釋道德﹖」的角度探討道德教育應「教什麼﹖」指出道德教育應以德行的培育為主，但亦不可忽視原則義務的講求，施教上應二者並重，基本內容則以「仁愛」與「正義」二根本原則及德行為主。以上各點，儒家思想均極具參考性的文本基礎之價值，值得當代中國人不斷合理及創造性地詮譯。

　　　　　This article would like to return to the true spirit of Confucianism in examining moral education since the establishment of The Republic of China. The article will be broken down into three main points. Initially, I will bring to the forefront the Confucian ideal of teaching morality through behavior. This could be said to be a “Moral Priority Theory” as emphasis is placed on morality. secondly, we will proceed from the inquiry “How is moral education possible ﹖”, bringing forth the unique Confucian ideas on human nature. I would especially like to incorporate some of the more non-traditional Confucian thinkers into this section. Wang Chuan Shan and his contributions of “Li Chi He Yi”, “Li Yu He Yi”, “Ri Sheng Ri Cheng”, “Ji Shan Cheng Xing” for example. I would also like to employ the modern moralist Lawrence Kohlberg, and his “Theory of Moral Cognitive Development”. Finally, I would like to proceed from the question “What is ment by Morality ﹖” or “How can we interpret Morality ﹖” in discussing what moral education and should teach and the important goal of having moral education cultivating moral virtue. In this endeavor we would be amiss to ignore the twin Confucian virtues of “Benevolence” and “Justice” in such an education. The above gives us some Confucian texts for moral education, giving Chinese till this day reasonable and creative interpretations in pursuing a moral life.