《孟子·滕文公》篇称:“孟子道性善,言必称尧舜”。“道性善”与“称尧舜”总括了孟子思想之两端。“性善”是指人心良善的道德本质,是人之为人的根据,“称尧舜”指向的则是孟子最为关心的仁政问题。在孟子看来,性善与仁政并非是平行的两端,而是有着内在的关联,正是性善构成了仁政的根基。从性善到仁政实现的过程中,处于枢纽性环节的则是孟子关于修身的思考。本文将从孟子有关性善的讨论出发,指明孟子思想中性善、修身与仁政环环相扣、层层递进的发展。从性善、修身到仁政,孟子建立起了一个道德畅达生命与政治的世界。道德藉由个体生命出发透达政治 “Mencius Teng Wen Gong” articles, said: “Mencius Taoist good, must say Yao and Shun words.” “Taoist good ” and “said Yao and Shun ” summed up the two ends of Mencius’s thought. “Good deity ” refers to the moral nature of good people, is the basis for people, “said Yao and Shun ” is the most concerned about Mencius is the most benevolent issue of benevolence. In Mencius’s opinion, goodness and benevolence are not parallel ends but inherently related. It is just that goodness forms the foundation of benevolent government. From the goodness to the realization of benevolent government, in the pivotal part is Mencius’s thinking on self-cultivation. This essay starts from Mencius’ s discussion about nature and sex, and points out Mencius’s idea of ​​neutrality, self-cultivation and benevolent government interlocking and progressive development. From good works, self-cultivation to benevolent government, Mencius established a world in which morality is open to life and politics. Morality starts from individual life to express politics