田艮齋是韓國朝鮮朝末期重要儒者，他的思想很有特色，他
主張「性師心弟」，即以性為本、為師，而要求自己的主體，即心，對性嚴格遵守。他這一說法很能凸顯以性為尊、以心為卑的實踐理論型態。這一主張含有對人心能自我作主，及通過努力而成聖成賢，這是人心的可貴處；但此一可貴的地方，也隱藏了罪惡產生的根源，即人容易由於自我作主而濫用其自由，而這就是人間罪惡發生的根源。本文以此為論說的重心，表達了艮齋的人文關懷。本文認為艮齋對於敬天理或敬畏之情的重視，就是對於性師心弟論道德動力來源的說明，在此處引入康德的說法來幫助說明。艮齋對於明德的看法，也清楚表達的上述的思想。

Ganjae was an important Confucian in the late Chosan dynasty, and his thoughts were very unique and distinctive. He advocated that "Xing (human nature) should be the teacher, and Xin(mind) should be the student", that is, taking Xing as the basis and being the teacher, and asked his subject, namely Xin, to strictly abide by Xing. His statement can highlight the theoretical system of self-cultivation which emphasized Xing and devalued Xin. This position suggests that the Xin can be the master of itself and make human beings become sage through effort- this is the most valuable part of the human mind. However, this is also the potential roots of evil that may lead people easily to misuse their freedom. This paper takes the foregoing observation as the focus of its discussion and illustrates the humanistic care of Ganjae. This paper holds that Ganjae's emphasis on the respect for the principle of Heaven or the reverence is an expression of the source of moral motivation of Xing as teachers and Xin as student. In this regard, Kant's concept of reverence/ respect might be helpful for the explanation of Ganjae's view. Ganjae’s understanding of Mingde also clearly express the above thoughts.