本文對價值哲學的討論，是放在中國哲學體系的價值問題中進行，並注重價值哲學體系形成的方法論問題，討論主題則設定在儒道互補的課題中，指出儒道互補是一個生活現象，應該有其理論成立的可能。而此一互補，即表現在孔孟仁義價值與老子無為價值的互補性上，並且在中國儒道哲學史中可以找出孔 老二學發展線索中有仁義無為互補的理論實例，文中即說明其結合的方式。就儒學體系言，儒道互補是以仁義為本體，以無為為境界。在老學體系言，儒道互補是以無為為本體，以仁義為次德目。至於莊子及道教老學，則因有不同的宇宙論世界觀，所以不能討論儒道互補的議題。理論上言，理想的互補形式是具備著相 同的世界觀，而有價值命題的交流，使得各自的價值可以安立在對方的體系中，並且在現實生活中可以實踐出來。

This article's discussion about value philosophy proceeds in the context of the value of Chinese philosophy, with emphasis on the methodological issues about the formation of value philosophy. The theme of the article is the complementarity between Confucianism and Taoism, pointing out that such a complementarity is a phenomenon of life and could become a doctrine. Such a complementarity shows in the fact that the Confucian value of “ren-yi” and the Taoist value of non-action are complementary to each other. In the history of the philosophies of Confucianism and Taoism, we can also find doctrinal examples about the complementarity between “ren-yi” and non-action in the development of Confucius's philosophy and Laotze's philosophy. In this article the writers explains how “ren-yi” and non-action are combined. For Confucius's philosophy, the complementarity is “ren-yi” in essence and in non-action in state, while for the Laotze's philosophy, it's non-action in essence and “ren-yi” in state. However, since the cosmology of Zhuangzi's philosophy is different from that of Laotze's, it's not appropriate to say Zhuangzi's Taoism is complementary to Confucianism. Theoretically, the ideal complementarity implies parallel cosmologies and interflow of value proposition; therefore, the values of the two philosophies can be mutually acceptable and put into practice in everyday life.