傳統以來，朱子的孟子圖像一向被視為正統，可是，於當代學界牟宗三卻一反前人之說，首倡陸象山、而非朱子，方是孟子的正統傳人。基於著名的「朱陸異同」論爭在宋明儒學、乃至中國哲學史上之重要性，如何去了解這兩位儒者的「孟子解」之本質差異，也是很有意義和饒有興味的。簡單而言，本文旨在展示：對比於象山的「主體主義」式進路，朱子的進路則是同時具有「共同體主義」與「反觀念論」的特色。象山的孟子圖像基本上是「唯意志論的」，而朱子的孟子圖像則是「理性主義的」。從方法論而言，朱子的觀點乃是「從下而上」——所謂「下學而上達」，因此朱子的進路乃是「具體的」。這亦可以為朱子的「認知主義」的孟子圖像提供一辯解，從而平衡牟宗三對其之低貶。

Traditionally, Zhu Xi’s philosophy has been identified as a synthesis of the whole Song Confucianism. In particular, Zhu’s image of Mencius has enjoyed an orthodox status. However, in modern scholarship Mou Zongsan revolted against such a typology. Mou claimed that it is Lu Xiangshan that should be identified as a faithful follower of Mencius. This paper aims to show that in contrast to Lu’s subjectivistic approach, Zhu adopted a communitarian approach. Lu’s image of Mencius is volitionalist, whereas Zhu’s image of Mencius is rationalist. Methodologically, Zhu’s approach is bottom- up. Accordingly, it is more concrete in character. In this way, this paper will develop a positive understanding of Zhu’s cognitivism. As a consequence, it will give rise to a balance of Mou’s undermining Zhu’s Confucian thought.