本文對於船山《孟子•明堂章》的詮釋做一說明，蓋船山的思想以兩端一致、 乾坤並建為本，於孟子學的詮釋時亦是此精神，而其中的乾坤並建，在此變形為 理欲並建，故與朱子學的「存天理去人欲」之說，有所不同。然朱子於此章的詮 釋，以「天理人欲，同行異情」詮釋之，亦非反對欲求；因為朱子反對的人欲是 劣義的人欲，故與船山的意思亦不甚違背；又朱子於此章，以「克己復禮」的意 思詮釋之，而船山沿用，亦可看出船山學與朱子學有其相似之處，又有其不同之 處。然船山此章的詮釋特色，可以說是「理欲合一」，與孟子的語勢，「好色好貨， 於王何有」，似能得其精神。本文對於此精神，做一解說。

This study suggests the interpretation of Wang Chuanshan on Meng Zi-Ming Tang Zhang. The thought of Wang is based on the consistency of two sides and heaven and earth. It is also the reference of the interpretation on learning of Mencius. Heaven and earth is transformed into justice and desire. Thus, it is different from “keeping justice of nature and avoiding human desire” in theory of Zhuzi. However, Zhu Xi interpreted the chapter by “justice of nature and human desire; the same quality and different percentages，，，and was not against the desire. Since human desire opposed by Zhu Xi is the human desire in negative sense, it is not against the thought of Wang; Zhu Xi interpreted the chapter by “denying self and observing the proprieties” and Wang followed the thought. It shows the similarity and difference between theory of Wang and theory of Zhu Xi. However, interpretation of Wang is “unity of justice and desire” and it is similar to “fond of beauty and wealth; what difficulty will there be in your attaining the royal sway” suggested by Mencius. This study explains the statement.