前孔子时代是一个较为依赖力量、武器的时代，所以“力勇”在当时占据重要的地位。随着社会的伦理化、德性化发展，勇也逐渐道德化、理性化而成为儒家所提倡的勇德。因此，勇之德性化的过程即表现为勇之转变为勇德的过程。本文主要对“勇”进行研究，阐明勇德生成和转变的过程，并且选取了儒家最重要的五常概念来阐述勇德生成的过程。先秦儒家认为勇德的生成有其内在的生发机制，亦有其制约机制。

在孔子、孟子和荀子看来，儒家所要上达的上勇境界是以仁义或者道义为其根源的人格至美境界，以仁为成就勇德的内在价值根源对于先秦儒家来说是一个共识；同时，荀子亦强调如果把所有的德性都仅仅归结为内在的自觉心是不可靠的，外在的制约也同样重要。普通的百姓依礼而行，甚至不需要知道为什么如此去做，但只要依礼而行就能够达到社会的和谐。就算礼法制约下的勇未使人达至大勇的境界，也能够使人之行为表现趋向于善的一面。真正想要成就儒家之勇德，必须要做到内外一体贯通，荀子亦言仅仅依靠外在的制约还无法上达大勇，所以圣人需要化性起伪以彰显道义，只有以内外贯通之义勇方能统摄仁勇与礼勇而成就至高的人生境界。其次，勇之实践特性要求圣贤能以随形而具的情感意志为中介将内在一贯之道落实在现实实存中，同时，实践亦非盲目的行动，勇德要求人们能够以灵活权变的方式感应万事，以此成就目标德性。

综上所述，儒家处理“勇”观念的落脚点不外乎两点，一是以仁、智为代表的内向化的进路。即赋予“勇”以内在的道德法则，其内在的法则蕴含着“善”的指向性。其蕴含着内在道德法则的“勇”之行为也必然指向于善。在此层面上，勇与勇德能够区分开来，“勇”并非完全的吉德，而勇德则必然为一吉德。孔孟的办法在于将人之道德自觉根源于人，弱化勇之盲目性，使人之血气和情感的面向逐步理性化、道德化。二是以礼、信为代表的外向化路径。荀子多以礼、法为成就勇德的条件，这与其性恶论以及其理论的框架密不可分，当然，荀子的这种外向化路径从根本上区别了孔孟从内在根源上规定勇德，认为外在的规范和指导是成就勇德必不可少的条件，荀子以礼法来成就勇德，是对孔孟以道德本心为勇德内在根源的一种补充。正因为勇德内涵内外的双重面向，以此呈现了其合内外的“义勇”表现。

当然，对儒家“勇”观念的阐述对现代社会精神文明建设亦有指导意义。现代社会中多谈“义勇”，对“见义勇为”现象也多加赞赏。但是现代社会论义，从其本质上而言，是以人们习以为常的社会道德规范、习俗为其依据，还是从义外而论，这也导致了社会多出现见义不为的现象。若要从根源上解决这一问题，急需要从儒家的价值体系中汲取养分，单一的内在道德不落实在实践上则流于空寂，外在的行为没有内在的一贯之道则有所偏斜。内外一体贯通之义勇，方能成为解决社会勇德假象的良方。

The pre-Confucian era was an era that relied more on power and weapons. Therefore, "LiYong" occupied an important position at that time. With the development of ethics and virtue in society, Yong also gradually became moralized and rationalized and became YongDe which was advocated by Confucianism. Therefore, the process of moralizing Yong is the process of transforming Yong into virtue of Yong. This article mainly studies the "bravery", that is, expounds the process of the formation and transformation of bravery, and selects the most important Confucian five-permanent concepts to illustrate the process of bravery. Pre-Qin Confucianism believed that the formation of Yong has its inherent germination mechanism, but also have its restriction mechanism.

In the view of Confucius, Mencius and Xunzi, the state of courage that Confucianism wants to achieve is a state of the most beautiful personality with its roots in benevolence and justice or morality, and the intrinsic value of benevolence as the root of courage to achieve courage and virtue. It is a consensus; At the same time, Xunzi also emphasized that if all virtues are simply attributed to inner self-consciousness, it is unreliable, and external constraints are equally important. Ordinary people act in accordance with etiquette, and do not even need to do so, but as long as they act in accordance with etiquette, social harmony can be achieved. Even if the courage under the restriction of etiquette and law makes people reach the state of courage, it can also make people's behavior tend to be good.

If you really want to achieve the courage of Confucianism, you must achieve the integration of internal and external. Xunzi also said that only relying on external constraints cannot achieve great courage. Therefore, the sage needs to demonize morality and justice. Only the YiYong through internal and external connections can dominate benevolence and courtesy courage and achieve the highest realm of life. Secondly, the practical characteristics of courage require that the sages can use the tangible emotional will as the medium to implement the consistent way in reality. At the same time, practice is not blind action. Courage requires people to be flexible and contingent. Sense everything to achieve the goal of virtue.

To sum up, Confucianism has two footholds in dealing with the concept of "Yong". One is the introverted approach represented by benevolence and wisdom. That is, the inner moral law endowed with "Yong", and its inner law contains the directivity of "good". The behavior of "Yong", which contains internal moral laws, must also point to goodness. At this level, courage and courage can be distinguished. "Courage" is not a complete JiDe, and the value of Yong must be a JiDe. The method of Confucius and Mencius is to root the moral consciousness of people in people, weaken the blindness of courage, and gradually rationalize and moralize people's blood and emotions. The second is the externalization path represented by etiquette and letter. Xunzi mostly used etiquette and law as the conditions for achieving bravery. This is inextricably related to his theory of evil nature and its theoretical framework. Of course, Xunzi’s path of externalization fundamentally distinguished Confucius and Mencius from its internal roots. YongDe believes that the achievement of YongDe is indispensable to external norms and guidance. Xunzi uses etiquette to achieve YongDe, which is a supplement to Confucius and Mencius with moral origin as the inner root of YongDe. It is precisely because of the dual aspects of YongDe's connotation, inside and outside, that it presents its "YiYong" performance that integrates inside and outside.

At the same time, the elaboration of the Confucian concept of "Yong" also has guiding significance for the construction of spiritual civilization in modern society. In modern society, there is much talk of "justice and courage", and more appreciation for the phenomenon of "justice and braveness". However, the theory of modern society, in its essence, is based on the social ethics and customs that people are accustomed to, or from the outside, which has also led to the phenomenon of inaction in society. To solve this problem from the root cause, it is urgent to draw nutrients from the value system of Confucianism. If a single internal morality is not implemented, it will be emptiness in practice, and external behavior without internal consistency will be skewed. The YiYong that is integrated inside and outside can become a good way to solve the illusion of social courage.