《中》第十一章（依朱熹，《章句》為斷），論及「素隱行怪」一語，自朱熹改「素」為「索」，後世多從其說，惟從學術觀點言，倘本字可訓，說理亦佳，自以不為妥。因此，個人贊同倪思以「素」字之本義，解「素隱」為以遯隱為常。蓋除於理可通外，亦能與本章文後所論「遯世」，首尾呼應連貫。其次，藉遁隱一事，進而探究儒家與道家在遁隱哲學的異同。個人以為兩者根本的差異，即在對「道」認知的不同。儒家重在「人倫之道」，道家重在「自然之道」。前者由於崇尚人倫，因此，其遁隱是權宜的，暫時的，其終極關懷，仍在「兼善天下」的外王事業，後者由於崇尚自然，因此，其遁隱是素常的，�琱[的，其終極關懷乃在追求個體的逍遙自適，與全生養生的的內聖功夫，惟有從如此生命情調，與內在本體哲學的差異，吾人方能清楚釐清儒道在遁隱哲學之異同，進而瞭解本章之意旨。

　　　　　Chung Yung Chapter 11, touching upon a phrase, "Reclusive And Peculiar" Since Chu Shi (朱熹), a great scholar, has changed the word "Su"(素) into "So"(索), the later scholars follow his theory. From the academic viewpoint, the word "Su" can be explained and the theory is even better, so we had better remain unchanged. Therefore, personally I agree with Ni Szu (倪思), a scholar, he said that the original meaning of "Su' should be "Reclusive". If we do this way, the explanation can meet the content from the beginning till the end. Furthermore, we can tell the difference between Confucianists' reclusion and Taoists'. I think the basic difference between the two lies in the different understanding of the word "Tao" (道). Confucianists regard "Tao" as the principles of human relationships, wihile Taoists regard it as a "natural Tao". The former admire human relationships, thus they think the reclusion is expedient and temporary. They concern the benefit for all people in the world. But the latter admire "the nature", thus they think the reclusion is everlasting, they concern the pursuit of personal carefree and healthy living. Only through this psychological atmosphere and internal philosophy, can we tell the difference between Confucianists' reclusion and Taoists' then we can get the main ideas of this chapter.