接續對《論語》的「智德」思想研究，本文旨在進一步對《孟子》一書中的「智」德╱「智德」思想進行考察，以期對先秦儒家的「智」德╱「智德」思想有一較全面的把握。《論語》一書中約有廿五次的「知」可與「智」相通，《孟子》書出現的一百一十四次「知」則只有兩次與「智」相通；《孟子》書中之「知」與「智」已有區分，近於現在通行的用法。本文整理分析《孟子》全書中兩次的通「智」之「知」與卅二次的「智」，首先指出「智」的一般意涵即「聰明」、「智慧」；其次，藉由『智者』與『仁者』並列作為兩種類型的道德人格」看出《孟子》與《論語》「智德」思想的相同處，也見得孟子沿襲孔子思想「以仁顯智」之處；再者，從「『智』作為與『仁』、『義』、『禮』並舉的四德之一」並進而以「是非之心」、「知斯二者（仁、義）弗去是也」界說「智」及「智之實」，透顯出《孟子》「智」思想的核心意涵與創新之處；之後，探討「是非之心」雖為天之所與、本性固有，智德仍須藉由「擴充」與「存養」二工夫而保有；最後，結論出孟子「智德的意義與價值」在於：強調「仁」德為道德之時也同時重視「智」德的輔助之效，並首度將「良知」與「智德」二者關聯起來，也因此使得道德倫理走向內在而超越的方向。

　　　　　This article further investigates the thought about the manifestation of wisdom in practice in Mencius, continuing the study about intellect in Lun Yu. The word “intellect” appears a lot in Lun Yu, and 25 of which are the equivalent of the word “wisdom”, while the word “intellect” appears 114 times in Mencius, but only two of them are equivalent to “wisdom.” We can already see in Mencius the distinction between the two words, like the way it is now. In this article, we analyze the two appearances of “intellect” as equivalent to “wisdom” and the 32 appearances of the word “wisdom” in Mencius. First, it is pointed out that “wisdom” generally means “intelligence,” “sapience.” Secondly, by juxtaposing the two types of moral characters-the men of wisdom and the men of jen-we can see the homology between the thoughts about the “manifestation of wisdom in practice” respectively in Lun Yu and Mencius as well as the idea of “manifesting wisdom in jen.” Moreover, knowing the fact that “wisdom” being named as one of the four morals with “jen”, “yi”, and “li”, while defining “wisdom” and the essence of wisdom by “Telling right from wrong” and “seeing that jen and yi are not removable,” we can see the essence and innovativeness of the thought about wisdom in Mencius. Furthermore, although the telling of right from wrong is a gift that we are born with, we cannot maintain the manifestation of wisdom in practice without “expansion” and “preservation.” Finally, it is concluded that the “meaning and value of the manifestation of wisdom in practice” is: while emphasizing “jen” as the primary moral, it appreciates the supporting function of the moral of wisdom, and for the first time in history it relates “conscience” to the “manifestation of wisdom” in practice, which directs morality and ethics to introversion and transcendence.