本文試圖透過焦循、阮元於「性、命」論題的論述，指出二人於戴震人性論的吸收、繼承與轉化。概括來說，三人皆站在自然人性論立場，重視氣質感官之性，焦循強調性命雖各有限制，但通過在上位者造命承擔，民人亦可逐步完就仁義禮智的道德實踐；阮元則將「性命」連說，言節性修身，居敬勤禮，盼在上位者以威儀教民習禮，使君子、小人各自安固於社會位序，俾便保定性命。嚴格來看，不論是焦循於戴震性命說的發揚、或阮元理論土的侷限困滯，皆不脫清儒務實絀虛的思索，其所指出的「性、命」訓釋，亦可謂有其殊見。焦循談「命分於道，性形於一」、「遂生如命，司命進命」，係為建構個人的「一貫」哲學；阮元以「祈命節性，性命相並」、「禮義彌性，保定性命」，則是試圖透過論題轉化，將之改為文化生活教養。性命論題，從個人的主體確立，轉向社會不同倫理位階的穩固，是思想的轉化更新，卻也不免造成邏輯層次上的滑轉，不可不察

Dai Zhen, Jiao Xun and Ruan Yuan all agree on the natural human nature and attach importance to the temperament of the human senses. Although Jiao Xun emphasizes that life has its own limitations, but with the upper class taking responsibility, the people below can gradually complete the moral practice of benevolence, righteousness and ethics. Ruan Yuan hopes that the superiors will rule and teach people using law and ceremonies, so that the good and the bad can be safely placed within social order, so that their lives will be in a safe condition. Jiao Xun talks about ＂life comes from human nature, the same form of life has its common traits＂, and it is the ＂consistent＂ philosophy of constructing the individual. Ruan Yuan is trying to transform the human nature of the topic into one of cultural and education. The topic of human nature, from the establishment of the individual to the stability of the different ethical ranks within society, is the transformation and renewal of thought, but it also inevitably leads to a slip at the logical level, and attention must be paid