苟子是先秦儒家重要代表人物之一，不過他的學說歷來被排拒在正統儒家之外，「心」是苟子學說的關鍵處，本文將嘗試從「心」的角 度切入，以說明苟子義理之內涵、風格與限制，並論其學說之正與歧。

首言「心」在苟子學說中的重要性，以及撰述的立場等;次論苟子心的意涵。本文分就內涵與作用二方面說明;又因苟子的心是向上超拔的力量，而苟子的性是生命墮落的根源，故接著說明心與性之關係;苟子學說最終理想仍是道或善，故跟著論述心與善的各種關係;最後則作總結。

本文以為苟子學說的諸多問題，實都繫於對「心」瞭解不夠深入與全面，首先苟子對於無限心體會不夠深遠，所論亦少，對於孔孟「踐仁知天」、「盡心知性知天」之終極道德理想，幾乎無法觸及，於是高度嚴重不足;其次，對於有限心亦只從「認知心」的角度闡述，未給「道德心」等以位置，對於生命中的美善，無法在心中找到安立，使道德學說無根，非人人可成聖，且「善」不得不向外求取，更嚴重的是苟子的「善」或「道」只是一套「禮義之統」而非孔孟「聖」或「天」的內涵，這些義理缺漏，便使苟子學說無法擠入正統儒家之林。

HsunTze is a representative personage of the early Qin Confucianists.
However， his theories were always excluded from the orthodox Confucianists.“Heart" is the key to the theories of HsunTze. This paper attempts to explain the content， style， and limitation of the theories of HsunTze from the perspective of“heart" and discuss the pros and cons of his theories.

Hsun Tz’s concept of the "heart" has been emphasized in the first section of the paper and then the significance of his concept of the "heart" has been explained. Focusing on the content and functions of the "heart，\" the relation between the "heart" and human nature can be distinguished clearly， because the heart is elevative while human nature to Hsun Tze is always corruptible. Finally the paper concludes in an exposition of Hsun Tz’s final dialectics of Tao and goodness in various possibilities of the interaction between the heart and goodness.

Thispaper suggests that problems concerning the theories of HsunTze are mostly due to lack of thorough understanding on “heart".First， HsunTze had no profound understand realization of “infinite heart"， which was incomparable to Confucius and Mencius' ultimate morality ideal of “understanding the nature with one's full heart in order to understand the world". Secondly， his “finite heart" was only discussed from the perspective of “cognitive heart"， but neglected “morality heart". It is unable to find a balance for beauty and goodness in one's heart， and has no root for the morality doctrines， hence， not eveyone could be a saint， and “goodness"has to be obtained from outside. Most importantly， HsunTze's“goodness" or “way"was only a set of proprieties without connotation like Confucius and Mencius'“saint" or “heaven".The lack of those righteous theories has kept the HsunTze's theories out of the acceptance of orthodox Confucianists.