本文依據孟子：「由仁義行，非行仁義也」－命題，將前者視為具道德主體性的內在道德自覺，由先驗道德理性對臨在之道德事件的判斷，再由自由意志的抉擇、修持和實踐，修養出德化的人格，稱為德行倫理學。這是具道德感及道德自律性的倫理類型。後者，則是外鑠性的規則，由社會、政治權威所制訂之行為規範，伴隨著賞罰機制。為了避罰求賞，社群中的個體認識且實踐這些規範而被認定有社會的善。這種善行，雖有外在的正當性，卻未必具有內在的道德自覺。這種社群倫理，稱為制度化的道德或他律道德，本文稱為規範倫理類型。本文透過《世說新語．任誕篇》所突顯阮籍不落名教陳規舊套的行為舉止，激發問題意識。魏晉的名教之治形塑於東漢白虎通會議，這是一套以家族血緣關係為主軸的規範倫理，具體的內容為「三綱六紀」。文中論述名教之治若陷入封閉的意識形態，成為以政治權力遂行個人意志以宰制他人的機制，則社群性的規範倫理將異化而產生傷風敗德的種種偽道德現象。然而，社會中的個人若過於偏向道德主體性為立基點的德行倫理，不兼顧公共的規範倫理，不遵行依社會民情所約定的公共法則，則也會破壞社群倫理之客觀化及公正性，難以維持群居合一的社群生活，此也是一種危機。因此，此兩種倫理類型應辯證性的尋求一平衡點，合則兩全，不能相互協同則皆有偏頗之弊。

Based on the thesis made by Menzi's statement-”He (Shun) walked along the path of benevolence and righteousness; he did not need to pursue benevolence and righteousness”-this paper sees the first part as the internal moral self-consciousness that's possessed of moral subjectivity. Making judgments about moral events of the present according to transcendental moral reason and then cultivating moralized personality through the choice, discipline, and practice of free will is known as ”virtual ethics.” This is the type of ethics possessing moral sense and moral self-discipline. The second part of the aforementioned statement refers to an exogenous rule, that is, the behavioral norms institutionalized by social and political authority and accompanied by the institution of reward and punishment. In order to seek reward and avoid punishment, the individuals in the community recognize and practice these norms and consequently are recognized as someone of social good. These behaviors of social good are provided with external legitimacy but not necessarily the internal moral self-consciousness. Such community ethics is considered institutionalized morality or other-discipline morality, which is known in this paper as ”normative ethics.” Through Run Ji's behaviors and manners transcending the stereotypes of ethical codes, as highlighted in the ”Ren Dan” chapter of New Collections of Anecdotes of Famous Personages, we try to inspire consciousness about this issue. The rule by ethic codes in the Wei-Jin Dynasty was first shaped in ”the comprehensive discussions in the White Tiger Hall”, a set of normative ethics revolving around blood and family relationships, while the specific content is ”three major and six minor principles. In this paper, we argue that the community normative ethics will lead to alienation and bring forth all kinds of manner-corrupting and morality-degenerating pseudo-moral phenomena, if the rule by ethic codes falls within a closed-in ideology and deteriorates into a mechanism whereby to fulfill one's will with political power so as to dominate others. And yet, if the individuals in a society are more inclined toward virtual ethics, founded on moral subjectivity, without tackling the public normative ethics or following the public principles accepted by social manners, the objectification and fairness of community ethics would be sabotaged and the maintenance of a harmonious community life difficult, which is also a crisis. Therefore, virtual ethics and normative ethics should dialectically seek a balance, which is beneficial to both as these two types of ethics would be biased if they don't achieve mutual harmony.