性情問題始終被儒學所密切關注。儒學的性情傾向在孔子那�奡N已有卓然的表現。儒學一貫非常重視情實與權變。與佛、道及傳統西方哲學的無情、非情乃至反情形而上學相比，儒學哲學道及傳統西方哲學的無情、非情乃至反情形而上學相比，儒學哲學堪稱是一種性情哲學。如果說，知性形而上學是西方法治社會創設的邏輯前提和精神基礎，那麼，情情形而上學則是中國社會人治歷史發生發展的根本土壤和真實淵源。不同于西方哲學歷來引情入智、智大于情的精神傳統，儒學哲學一向致力于化智入情、情理交融。後現代哲學似乎已經注意到失卻了性情態度的現代形說上學的最大危險在于可能演化成為一種奴役人、殺人的恐怖哲學，通過對非理性領域的廣泛探討，極大地強調了人的感性性情，進而使人類哲學能夠真正面向現實的生活世界。通由性情，儒學實現了宗教性與信本體的雙重建構，儒學對古代中國人精神生活的絕對統領才是可以理解的。

　　　　　The issue of temperament has always been a major concern of Confucianism. Then temperamental inclination of Confucianism was already excellently shown in Confucius. Confucianism has always valued factuality and expediency. Compared with the non-sentient and anti-sentient metaphysics of Buddhism, Daoism, and traditional western philosophy, Confucian philosophy can be called the philosophy of temperament. If the metaphysics of temperament. If the metaphysics of reason is the logical remise and spiritual basis on which the western rule-by-law society is built, the metaphysics of temperament is the soil and source of the Chinese rule-by-man historical happenings. Different from the western philosophy, which brings sentiment into reason and values reason rather than sentiment, Confucian philosophy has always been committed to integrating reason into sentiment and assimilate the two of them. Post-modern philosophy seems to notice that the greatest danger of the modern metaphysics, which loses its disposition toward temperament, is the possibility of becoming a terror philosophy that be-slaves mankind and destroys human nature. Through an extensive exploration of the non-rational field, post-modern philosophy extremely highlights the sentimental temperament of men and, moreover, makes our philosophy confront the real living-world. Through the idea of temperament, Confucianism realizes the double constructions of religiousness and beliefs, and therefore the absolute rule of the ancient Chinese's spiritual life by Confucianism is understandable.