袁宏道提出「獨抒性靈，不拘格套」的文學理論，其「性靈」雖沒有明確定義為何，但從他所主張的文論，以及一些書信往來與作品中，可以知道「性靈」與「性情」並無二致。也就是說，性靈說所強調的「真」，其實就是性情之真。然而要問的是，當袁宏道標舉人之性情（欲情）的同時，又要如何照顧到人之成善的可能？為此，許多研究公安派文論的，不是突出其本真性情，就是大膽假設其為否定儒家思想的文學解放理論，卻沒有解決公安派文論中「真」與「善」之間的聯繫問題。而本文以為袁宏道的文學觀不只是有道德「善」的面向，其「善」的開顯，基本上也是由性情之「真」所支持和成全。於是認為，袁宏道從早年的任情至性到後期傾向儒家詩教，應當算是自然的歸趨。在袁宏道的觀念裡，「真」與「善」調和順遂，這在他早年提出「獨抒性靈」的主張裡，便可窺知，那麼也可以說，袁宏道前後期文論的內在理路，是一貫而不相違背的了。

Yuan Hongdao put forward a literature theory of ＂only conveying natural disposition and intelligence and not sticking to any form＂. Though he did not clearly define ＂natural disposition and intelligence＂, later generation can detect from the literature theory he advocated, his letters and his works that it is almost equal to temperament. That is to say, the ＂genuineness＂ that natural disposition and intelligence stressed means genuineness of temperament. But we have to ask that how Yuan Hongdao could made possible people’s achievement in kindness when he advocated temperament? Therefore, many literature theories about Gong’an School either highlight its genuine temperament or assume that it is a literature emancipation theory that denies Confucianism. But both of them did not answer the question about the relation between ＂genuineness＂ and ＂kindness＂ in Gong'an School literature theory. This article holds that Yuan Hongdao’s literature concept possesses not only orientation of kindnessin morality, also its exposition of kindnessis supported and accomplished by the＂ genuineness＂ of temperament. In this way, it is a natural trend for Yuan Hongdao to be intense in showing feelings in his early years and then become inclined to Confucian poem school later. ＂Genuineness＂ and ＂kindness＂ can be harmoniously reconciled in Yuan Hongdao’s concept, which can be understood in his early proposition of ＂only conveying natural disposition and intelligence and not sticking to any form＂. As a result, a final conclusion can be reached that the inherent logic in Yuan Hongdao’s early and later stage is consistent.