本文論述情感、欲望在道德修為中所佔的地位，討論的主軸主要是以清儒王船山的理欲觀，以及亞里斯多德的德行觀點作立論基礎。王船山對情欲本身的需求，投以縝密的觀察，一改宋明儒的存天理滅人欲，開顯離欲無理的情欲新視野。船山肯定，理欲關係的極致，繫於理欲的圓融一致。至於亞里斯多德，其認為道德的展現離不開情欲，在道德領域中，德行的實是理性與情欲兩者相輔相成的結果。藉由船山與亞氏之思想，冀能深刻闡釋情感欲望對德行發展的意義。

This article mainly discusses how passion and desire are roled in morality, which takes Wang Chuan-Shan’s views on principle and desire in the Ching Dynasty and Aristotle’s views on virtue as its fundamental rationales. Being different from the Confucian argumentations in the Sung and Ming Dynasties, which assert preserving Heavenly Principles and eliminating human desires, Wang takes a long and intensive look at which he eventually comes up with advocating that Heavenly Principles come after human desires. He affirms that principle and desire can reach a perfect relationship only when they work together and play a harmonious tune. Similar to Wang’s assertion, Aristotle thinks that the practice of morality cannot be ral when it deviates from passion, which mean that the mutual complement of rationality and passion will wind up with the true practice of virtue.