本文對朱子詮釋孟子學的特徵，做一介紹與檢視，一方面朱子四書學的建構前後相當一致，其詮釋孟子的特徵也可說是詮釋四書的特徴，即理學之建構。然而面對不同的經書，也有其特殊處――主要源於原文的限制。朱子必須面對孟子原文，以表現其體系，其體系是理氣論；亦是說朱子把理氣論之體系表現在孟子的詮釋上，即此理學與孟子原典之相遇，所將產生的火花，便是本文試圖闡析的內容。從中見出朱子學的特徴，及其詮釋孟子的特徴，而此則是與其他家詮釋不盡相同之處。亦是說離開了程朱學所詮釋的孟子，若為其他思想家詮釋孟子，則較不如此詮釋，此乃程朱學的特徴。計有先知後行、學以復其初、理氣論架構、心統性情、動物亦有微明之說，吾人於文中，一一詳之。

This study introduces and inspects the characteristics of Chu Hsi’s interpretation of Mencius. On the one hand, the construction of Chu Hsi’s study of Four Books is consistent, and the characteristics of his interpretation of Mencius are similar to those of his interpretation of Four Books, namely, and development of Cheng-Chu school. However, the interpretations also vary with books – caused by the limitations of original text. Chu Hsi had to face the original text of Mencius to reflect its system – li-qi theory. In other words, Chu Hsi embodied the system of li-qi theory in interpretation of Mencius. This study intends to demonstrate and analyze the sparks generated during the encounter between Cheng-Chu school and original text of Mencius to reflect the characteristics of Cheng-Chu school and the characteristics of Chu Hsi’s interpretation of Mencius – which is different from that of other schools. Cheng-Chu school’s interpretation of Mencius is different from that of other schools, which is the characteristics of Cheng-Chu school. This study also intends to investigate the concepts of “knowing before doing,” “learning should be based on the review of initial knowledge,” “framework of li-qi theory,” “mind is the reflection of affection,” “animals also have feelings,” and “men and objects complement each other.”