本文以孟子與康德兩相對照後，對中國傳統逆覺體證之工夫有一重新的思考，並且站在對逆覺體證的反省上，在孟子中提供另一條成德的進路。重新考量牟宗三先生對康德之判準，論證康德所提供的進路，即不以自由意志契入，而是通過對道德法則的更加理解，進而轉化現實上感性之意志，使踐德工夫有更為完備的可能。說明孟子文獻中除了以逆覺體證之外，更有對道德法則的分析，證明後世心學一路與理學一路，事實上是互相補足的，對一方皆不能有所偏重。孟子肯定了自由意志為真實的呈現，同時對法則之理解亦有詳細的分析說明。依康德而言，透過這種對道德的分析與展示，則吾人便可逐步純淨化自我的意志，而不同於傳統上僅將孟子限定於逆覺體證一路，同時還可說明孟子為後世儒學學理之奠基者。;In this paper, two contrast after Mencius and Kant, nyi-jywe-tyi-jeng" of traditional Chinese moral practice of a reconsider.And in nyi-jywe-tyi-jeng" based the of reconsider morals provide another approach in Mencius. Mou Zongsan reconsider Kant prospective sentence, Kant provided proof approach,that does not need to join the free will,but through a greater understanding of the moral law, and then into the emotional reality of the will, moral practice may have a more complete. Mencius described in the literature in addition to the nyi-jywe-tyi-jeng" more analysis of the moral law, Later proved the philosophy of the mind and Neo-Confucianism all the one way. In fact complementary to each other, all can not be biased against the party. Mencius affirmed free will as a true rendering, while the rule of understanding also detailed analysis and explanation. According to Kant, through this kind of moral analysis and display, then people can progressively pure of self-will, unlike the traditionally limited only Mencius all the way in while also illustrate theoretical Mencius Confucianism for future generations of the founders.