儒學自先秦以來，尤其是宋明，特別重視心性與工夫的問題。究其實，就是關心「人 如何成聖」這件事。由於對「人」或「人性」內涵有不同的認知，以致於給出不同的工 夫進路，朱陸之爭即是一例。借用康德「理性批判」的概念做比觀，工夫論之爭辯往往 是因為對「人性本身」的能力未有清楚的衡定，以致於在實踐過程中，心、性、情未能 得其實情，當然就無法體現人之為人的真正價值。換言之，要盡心知性、修身養性，必 須對「人性本身」的能力要有清楚的衡定。借用孟子的話語來說，就是要對「大體」與 「小體」本身的能力要有切實的瞭解與運用，並對二者之間的關係也要有確切的瞭解， 方不致「誤用人性」，而貶低人性或高看人性。

Confucianism since the Pre-Qin , Song-Ming has been in particular bright, takes the “Human Nature” and the practice question specially. Investigates actually, they are cared about this matter of “how the human does become the saint”. Because regarding “Human Nature” the connotation has the different cognition, gives the different practice admission passage, arguments between Zhu and Lu is an example. Make the comparison with the concept of Kant’s “the rational critique”, The arguments of practice theory argues often is because regarding “human nature itself” ability which does not had the clear understanding. Therefore, In the practice process, the human nature cannot display fully, certainly is unable to manifest manner of the human true value. In other words, “Human Nature itself” ability must have the clear understanding. Borrowing Mencius's words, “the great body” and “the small body” itself ability must have the practical understanding and the utilization, and also must have the accurate understanding to between the two relations. So, only then cannot create “misuse the Human Hature”, but disparages the human nature or looks at the human nature high.