在語源學意義上，「仁」與「夷風尚仁」、「夷俗仁」的夷人文化有涉。在仁學史上，孔子貢獻之一在於將「仁」提升為位居諸德之上的上位概念，仁是「全德」。孔子仁學是「愛無等差」與「愛有等差」的辯證統一。在哲學性質上，孔子「仁」之核心為「愛人」，為全人類道德生活提供了普通性原則；在倫理學與工夫論層面，孔子主張「立愛自親始」，孔子仁學進而又凸顯出「愛有等差」的根本特徵。孔子仁學親切自然，排斥功利性，反對巧言令色。尤其重要的一點在於「仁者安仁」之命題實屬空谷足音，發前人之未發，意義及其重大，儒家仁學由此開始進入到了一個前所未有的道德形上學畛域。因為「仁者安仁」開始觸及到了這樣一個重大理論問題：仁何以可能？孔子雖然對「仁者安仁」並未作全面而深入論證（孟子和程朱先後從性命論和天理學說角度論證），但問題的提出比對該問題的證明同樣具有哲學價值。

On the meanings of etymology, Ren (benevolence) is related to the culture of the foreigners: ＂the custom of the foreigners uphold Ren＂, ＂Ren is the custom of foreigners＂. In the history of the theory of Ren, one of Confucius' contribution is to promote Ren to the level above other virtues: Ren is ＂the whole virtue＂. The Confucius' theory of Ren is the dialectical unification between ＂benevolence has no unequivalence＂ and ＂ benevolence has unequivalence＂. In the Philosophical essence, the core of Confucius', Ren is ＂benevolence towards men＂. It provides general priciples about the life of morality for all mankind; On the aspect of Ethics and Self-cultivation, Confucius advocate ＂filial piety is the origin of human benevolence＂: the Confucius ' theory of Ren further spotlighted the basic charecteristic of ＂benevolence has unequivalence＂. The Confucius' theory of Ren is close to human nature, and it rejects properties of utilitarian, oppose the smooth talk with ingratiating manner. Most importantly, the proposition ＂the benevolent man rest in benevolence＂ is actually a precious statement that has no predecessors. It makes confucianism' theory of Ren to a whole new level of Metaphysics of Morals. Because this proposition touched a important theorectical question: how is Ren possible? Although Confucius never demonstrate this proposition fully-Mencius and Neo-Confucianism disscussed this from their own perspectives afterwards-, but compairing to the demonstration, raising the question also has its philosophical value.