俗世生命的存在，包括了自然及人文兩大範疇。前者以生命體本身為中心所圈繞 出來的環境；後者則是一切能喚起主體美感興味的人文風俗與情懷。對晚明文人來說，自然 與人文並非判然兩隔，二者的關係密不可分，所謂的自然感情嚴格說來，仍是文化感情的一 個部分。晚明文人對俗世生命的養護與裝飾，軌在美感經營上，使二者互相融合。本文包含 兩個部分，第一部分為俗世生命的養護，其中包括了日常起居養身與賞心的細節講求、以時 令為主軸的時間觀、樹藝牧養以尊生等三節。第二部分為俗世生命的裝飾，其中論析了遊戲 表演觀、形象經營、「觀看盈餘」 -- 癖疵人物類型的欣賞、以及「隔」 -- 日常起居的裝 飾觀點等四節。

　　　　　The concept of "worldly life" in the late Ming dynasty included both the natural world and the world of human culture. The former refered to the physical world and the living creatures within it, and thelatter to the subjective, aesthetic realm of human customs and sentiment. In the eyes of late-Ming literati, there was no clear distinction between the natural and human realms, which they believed to be inextricably connected. Strictly speaking, they considered natural sentiment to be an aspect of cultural sentiment. The late-Ming literati feltthat aesthetics was the key to the cultivation and "adornment" of worldly life. This paper consists of two sections. The first section, The Cultivation of Worldly Life, discusses activities for mental and physical cultivation in daily life; the calendar of cultural and religious ceremonies,festivals and activities; and the expression of respect for life through the cultivation of plants and animals. The second section, The Adornment of Worldly Life, discusses the aesthetics of play; "impression management;" the "excess of seeing" in regard to the appreciation of peculiar people; and the aesthetics of "separation."