在儒家思想中，關於「仁」與「智」、「明明德」(格物、致知、識意、修身──修己)與「親民」(齊家、治國、平天下──治人)，或「天」(自誠明──性)與「人」(自明誠──教)等問題，是極其重要的。而對這些思想，由於一直以來都習慣用「先本後末」(順)或「先末後本」(逆)的單向結構來加以認識，以至於有某些地方令人感到窒礙難通。因此本文便試著以《論語》、《大學》、《中庸》等儒家典籍為範圍，舉「仁」與「智」、「明明德」與「親民」、「天」與「人」為例，特別顧及它們之間所存有的本末、往復(順逆)、偏全等關係，來凸顯它們在思想體系中的螺旋結構，從而看出它所產生的互動、循環而探昇的作用。

　　　　　Benevolence, wisdom, virtue, nature and human are essential issues in Confucian thinking. For long time being, Confucians have been trying to comprehend these concepts in a linear structure. To investigate and research things, to reach toward the greatest knowledge and understanding, to be sincere in thought and to disciple oneself- these are the basis to illustrate virtue. To manage family, to govern a nation, and to give peace to the world-these are ways of governance. The development is in a linear process. Knowledge following from sincerity is subject to nature-the way of Heaven. Sincerity following from knowledge, on the other hand, is subject to education-the way of human. In other words, they put great emphasis on the relation of basis vs. triviality, compliance vs. violation, and partiality vs. completeness. However, such a one-way thinking sometimes has obstructed the view. In this article, I try to construct of Confucian thinking, based on the classics such as Analects of Confucius, The Great Learning, and The Doctrine of the Mean From such point of view, I highlight the interaction of these concepts, and the effect of circulation and enhancement.