CAJ | 학술논문

孟子的天命观、人性论、仁义观、修身论成为汉初思想融合并尝试重建官学的重要组成部分。《淮南子》对孟子的性命观，特别是“求之有道，得之有命”说进行了发挥，还把孟子的从先天端绪经由后天扩充而实现仁义礼智的修养路径，作为其治国的理论基础之一。《淮南子》既视儒家的仁义观为救世的补救手段，又说“仁义者，治之本也”；对孟子的“反求诸己”说及民本思想则有继承也有改造。
맹자적천명관、인성론、인의관、수신론성위한초사상융합병상시중건관학적중요조성부분。《회남자》대맹자적성명관，특별시“구지유도，득지유명”설진행료발휘，환파맹자적종선천단서경유후천확충이실현인의례지적수양로경，작위기치국적이론기출지일。《회남자》기시유가적인의관위구세적보구수단，우설“인의자，치지본야”；대맹자적“반구제기”설급민본사상칙유계승야유개조。
Mencius’ view of destiny, humanity, Renyi and culturen were the important part of thought integration and official learning that the early Han Dynasty has. Huai Nan Zi developed Mencius’ view of the success of hard work was the mandate of heaven. It accepted the cultivation way of Mencius and put it as one of the basis of its governance theory. Huai Nan Zi believed that Renyi was fundamental to rule, which it emphasized that Renyi was a supplementary means. It inherited and transformed Mencius culture view and people-oriented thoughts. It’s views to Mencius was not consistent.