這篇論文進行的是朱熹對《孟子•萬章》上、下篇中「知人論世」與「以意逆志」兩項原則的詮釋學解釋。在「知人論世」方面，〈萬章下〉認爲尚友於古人的途徑除了頌詩、讀書之外，還得論古人之「世」。朱熹把「世」解釋爲作者的行跡，此行跡表現在作品之外，解讀作者的心志必須考慮作品之外的個人的、歷史的因素。在「以意逆志」方面，〈萬章上〉藉著孟子與咸丘蒙的一段對話（舜以有德者而任國君，堯及瞽瞍是否皆應視爲舜的臣子），提出解讀作品應照顧上下文脈絡（不以文害辭，不以辭害志），並以文章的意旨探求作者的心志（以意逆志）。朱熹則解釋爲以讀者之意逆則詩人之志，凸顯的是讀者與作者之間的關係。但由於受到「不以文害辭，不以辭害志」的前提所節制，因而讀者與作者志意的探求最終都回到文本。本文最後說明朱熹並未建立上述兩項原則之間的詮釋學聯繫。

This paper explores a hermeneutical interpretation, namely Zhu Xi411 interpretation of two ideas found in the Mencius 5B and 5A: principles of "knowing the ancient by understanding the age in which one lives" (zhiren lunshi 知人論世) and of "meeting the intention of the author with the idea of the text" (yiyi nizhi 以意逆志). About the first principle zhiren lunshi, Mencius points out that when looking for renowned ancient writers or authors in history as one's friends, one must not only read the writings but also understand the age (shi) in which they lived. But Zhu Xi explains the word shi as the behavior of authors and regards the behavior as a historical element in addition to his writing: When one tries to know an author4J4idea, one must consider personal, historical, and non-textual factors. Another principle, yiyi nizhi, appears in a dialogue between Xianqiu Meng and Mencius. In this dialogue Mencius points out that, when interpreting the idea of text, in order to grasp the intention of the author, one must pay attention only to its context and should not allow the words to obscure the sentence or the sentence to obscure the intention. For Zhu Xi, this author's intention can be met only with sympathetic understanding from the reader. Zhu's interpretation can be viewed as an outline of the relationship between reader and author. Finally, this paper shows that Zhu Xi in fact makes no connection between these two hermeneutical principles.