本文經由微觀「支公好鶴」一則以透視魏晉人鍾情的生命特質，並將以往討論此則的焦點從「放鶴」轉向「鍛翮」之存在意義的揭示，經由歷史全貌之實然、文學形構之殊趣與哲學辯證之理致三個面向的檢視，重新開顯「支公好鶴」的殊趣與深度，進而點出「體物觀鶴」作為此則轉折的主因，藉此指出魏晉人立足於「體物」－「鍾情」、發顯於「觀鶴」－「道智」，進而援「物」以契「道」境的生命圖像，從而確立其作為理解魏晉「鍾情生命」的典型角色。最後再透過魏晉人「我－物」關係不同型態的比較，以凸顯「嵇康好樂」與〈聲無哀樂論〉成為魏晉人「我－物」關係之理型的演出，由是魏晉文化之創造心靈的情理結構亦可由此知曉。

Through closely examining the story of ‘zhi gueng hau he’, this paper aims to lay bare the concept of zhuengqing that characterizes the lives and people of Wei-Jin dynasties. Moreover, this study manifests a point of departure from existing scholarship on fanghe to duanhe by adoping a multidisciplinary perspective that embraces historical development, literary form, and philosophical dialectics. Thus, it revitalizes the study of “zhi gueng hau he”, reinvestigates its profound meaning, and uses tiwuguanhe as a transition. It points out a chain of being that characterizes Wei-Jin people: a firm basis on tiwu that links zhuenqing, a development into guanhe that links daozhi, and support for wu that culminates in dao. This chain of being can serve as a model from which to understand the concept of zhuengqinshengming (“commitment to being”) in Wei-Jin dynasties. Finally, this paper compares different conceptions and models of wuyiyiwu in order to highlight why jihkanghaole and ‘shengwuaiueluen’ exemplify an ideal manifestation of wuyiyiwu and to delve into how the creative mind of Wei-Jin people was forged.