牟宗三《才性與玄理》中「孔孟立德性」、「魏晉開智悟與美趣」、「宋儒以超越領域統一德性、智悟、美趣」人學三階段的發展論述，向來為學界所肯認重視，近人蔣年豐〈品鑒人格氣象的解釋學〉一文則加以質疑申論之。本文從蔣氏的質疑起論，並透過「語文覺：從隱喻意象到詩興仁心」、「形體覺：性情形氣的體現與實踐」、「與解釋學的對話」三個面向來掌握。最後檢視牟、蔣皆立足於儒家思想的論述立場，進而嘗試另立「道—玄」的視域，使牟氏以「美趣」與「智悟」所揭示的魏晉人學特徵，在「道家思想面向」與「玄學思維特徵」的視域下開展出「尚智而超智」、「鍾情而忘情」之辯證性的「情智結構」，以有效回應魏晉遠儒近道的文化現象。

In Zuengsan Mou’s Caixing and Xüanli, he proposes three stages of the development in Character Studies: “Confucius-Mencius establishment of virtue”, “Wei-Jin cultivation of wisdom and aesthetics”, and “Song’s supreme pursuit of uniting virtue, wisdom and aesthetics”. His study has been considered important. Recently, in the article “Hermeneutics of Character Evaluation”, Nianfeng Jiang has challenged Mou’s study. The present study examines Jiang’s criticism of Mou and attempts to lay bare the complexity underlying Jiang’s thinking by attending to three aspects: “philological awareness: from metaphor and image to poetics”, “embodied awareness: the manifestation and practice of xingqingxingqi”, and “dialogue with hermeneutics”. Finally, this paper will investigate Mou’s and Jiang’s grounding in Confucianism and attempt to explore the dimension beyond Confucianism by developing the perspective of Taoiixüan. This is intended to develop a dialectics between qing and zhi that is implicit in Mou’s discourse on Wei-Jin characters. This new perspective is useful as it explains Wei-Jin culture, which distanced itself from Confucianism and was pro-Taoist.