備心性」的探析在戰國時期是一重要的哲學論題，儒家佚籍中以《性自命出》及《五行》最呈顯出有關「心」、「性」的問題之討論。「心性」無為一哲學論題的提出，最先是關於己身的作為，及至孔門弟子與再傳弟子，「心」「性」「情」作為一哲學概念，有時是混用的，《孟子》則將「心」與今日所謂之「情」混用，從而在「端」與大成之間，開展出與道德相關之情感心與能思之心。 「心」之能思，是一經 驗之說，但更是戰國諸子論述的焦點，心與物相關是當時學者的共識，但是如何相關，則有不同論述，《管子》中對於「心－物」的論述，主要在於〈心術〉上下、〈內業〉、〈白心〉等四篇，其中提出與《孟子》道德心不同，強調「意－形－知」之作用，「心」是一容受之心，重在其「虛受」。 在戰國心性學的發展中，儒家佚籍與《孟子》、《管子》四篇之間形成一互為影響但又歧出的論述，郭店儒簡《性自命出》呈顯出對於心性情的辨析，也注意到「物」的存在，「物」是一影響者；《五行》則重在提出道德之於「心」的可能；《孟子》的論述與《五行》有承傳關係；《管子》四篇對於「物」的說明，除了道家因素之外，在〈內業〉中對於「心」與「知」(或說「思」)的關係又似乎與《五行》相關。

The discussion of “Xin Xing” was an important philosophic topic in the Warring States. Among the Confucian excavated documents, Xing-Zi-Ming-Chu and Wu-Wing best presented the proposition of “Xin” and “Xing”. When “Xin/Xing” first discussed as a philosophic topic, it was about the conduct of oneself. Then it passed on to Confucius’ disciples and followers; at this time ideas of “Xin”, “Xing” and “Qing” were mixed up. In the book Mdncius, “Xin” was interpreted as the idea of “Qing” at the present. From the original benevolent nature to the accomplishment of morality, the mind of sensibility and the mind of thinking both related to morality were developed. The ability of Mind to think referred to the experience, which was also the focus of the discussion in the Warring States. Thast Mind and Object were interrelated was commonly accepted at the age. However, how they interrelated each other resulted in different opinions. The discussion of Mind and Object in Guian-Zi demonstrated in the chapters ‘Nei-Ye,’ ‘Bai-Xin’, and ‘Xin-Shu’. It differed from the idea of morality oin Mencius while it stressed on the function of “Yi-XingpZhi.” Here Mind was regarded was vessel which could contain everything. In the development of “Xin Xing” in the Warring States, the Confucian excavated documents, Mencius, and Guan-Zi influenced with each other while constructed different thesis at the same time. The Confucian document Xing-Zi-Ming-Chu excavated in GuoDain presented the interpretation and the analysis of “Xin”, “Xing” and “Qing”. It also noticed the existence of Object, which was an influence. Wu-Xing stressed on the possiblility of Morality in Mind. The view of Mencius inherited from Wu-Xing. The interpretation of Object in Guan-Zi involved Taoist elements while the interrelation of “Xin” and “Zhi”(or”si”) was connected to Wu-Xing in the chapter ‘Nei-Yi’.