儒家談「身體」，是離不開中國文化觀點下與自然和諧互動這一基本精神的，而孟子思想中的「身體」是一種「身心互滲」的身體，而在有形的「身」與無形的「心」之間，作為中介角色溝通二者的，則是「氣」。在「心」與其他感官之間，孟子排定了「大體」與「小體」的先後次序。凡事有個頭腦，心志便能不為感官感受所奪。孟子雖然讓「心」居於主導地位，但他並未將「心」和其他的感官以二元論的型態對立來。在孟子思想中，理想的身、心關係，仍應是個和諧的狀態。「心」與耳、目、口、鼻同為具備官能作用的感官，而「耳目之官」是「小體」，「心之官」是「大體」的原因，在於「心」的「自主性」及「超越性」。「心」具有自主性的反思能力，能對事物作價值判斷而加以取捨；不像其他感官，只具有顯現接觸對象及感應妍媸好壞的能力。孟子「不動心」的修養工夫，全幅呈現於具體的身心之中，是一種「同時盡心，同時踐形，同時浩然之氣塞乎天地之間」的境界。

The Confucian discussion of “body” is based on harmonious interaction with nature in the perspective of Chinese culture. “Body” in the thoughts of Mencius is “the combination of body and mind”. The mediator between tangible “body” and intangible “mind” is “Chi”. Between “mind” and other senses, Mencius developed the sequence of “major form” and “minor form”. With mind, the will would not be influenced by senses. Although Mencius treated “mind” as the priority, he did not separate “mind” from other senses by dualism. In the thoughts of Mencius, ideal relationship between body and mind should be harmonious. “Mind” is functional sense as ears, eyes, mouth and nose. The reasons that “functions of ears and eyes” are “minor form” and “function of mind” is “major form” are “autonomy” and “transcendence” of “mind”. “Mind” shows the reflective competence of autonomy and it can select the things by value judgment. It is unlike other senses which simply show the subjects of contact and recognize the goodness and hideousness. Mencius’ cultivation of “undisturbed mind” is shown in specific body and mind and it is the state of “devotion of mind, realization of inborn quality and honesty in the universe”.