傳統上所謂的「聖人」觀，乃奠基在先秦儒道思想中的理想人格論述，關於「理想人格」一語，乃指能表現文化精神或價值，而為人們崇奉、取法的人格。因此這種人格往往是民族精神或學術文化價值的表徵。然而此一系譜的薪傳，下迄宋儒的程失理學系統，儼然將此一人格過度扁平化，並且不近人情。 此外傳統「聖人」觀，對於「情」的偏執，在思想史上有著這多分歧的見解，並攸關宋明理學開展上的諸多爭議；其中一大聚焦的關目，即在於《中庸》中論「已發未發」說的詮釋差異。《中庸》本旨乃在說明如何讓吾人的喜怒哀樂之情，能充分調暢逸豫。但宋儒屆此都許多對立的理解，遂衍生為各派關於心體和性體安頓上的差異處，影響宋明理學史的義理甚鉅。 本文有鑑於此一理想人格論述的盲點，重新疏通漢魏之際，攸關人物評價系統的分歧，認為此一階段的探索，對於傳統儒家「聖人」觀的詮釋，將有莫大的裨益。聚焦於《人物志》與《世說新語》兩書，針對人格審美的判斷、歸納，以及才性體現的著墨，確乎是超過了正統儒道二家的既有視域，並概括了才性美學的主要特質及底蘊。前者透過人物識監與品評的把握，提供才性美學客觀化的原理依據，後者形象化地表現了才性審美的判斷問題，兩者綰結相濟，「人的主題」於是有了思想解放與獨立思者的立足點，將「聖人」的特質，貞定在吾人應當心通萬物之情，有若聲來耳應之相通無礙，方能達到精通事理、萬物皆呈其情的「超凡入聖」境界。如此一來「情意我」與「德性我」兩者，方能有機接榫，不至於各自表述，也更能提供不同才性與根器者，精進不懈的基點。

The traditional idea of “sage” is based on the pre-Chin Confucian and Taoist discourses of ideal personality. The ideal personality is such a personality that represents cultural essence and value and what we can take as an example. This personality is the representation of race spirit and academic viewpoint. However, since the Cheng-Zhu School (程 朱學派) in the Song Dynasty, this personality as been flatten and inhuman. Additionally, in the traditional idea of “sage”, there have been many different sorts of ideas of affection, and this phenomenon was related to the main issues in the Song-Ming Philosophy. One of the main issues is the different interpretation on the “already arose / not arose” (已發未發) in The Doctrine of the Mean (中庸). This idea is to explain how we express our feelings to adjust ourselves, and yet the philosophers in the Song Dynasty have submitted different opinions on the topic. As a result, such an issue led to different schools’ opinions on the mental settlement. This has put a tremendous impact on the development of Song-Ming Philosophy (宋明理學). In term of this different interpretation on ideal personality, this paper is attempting to search for the way to think of personality in the Han and Wei Dynasty. This will be of great help to re-think of the traditional idea of “sage”. In Biography and New Account of Tales of the World, the ideas of personality and aptitude go beyond the Confucianism and Taoism, and these comprise the essence of Aptitutde Aesthetics. Confucianism offers the subjective method of personality evaluation, and Taoism submits the visualized way to make judgment on personality and aptitude. These two together provide the standpoint of unlimited thinking and independent appreciation on man. A sage is such a man that can feel and understand the world with his min with any difficulties. He is more than a man. Consequently, the affectional ego and the virtual ego are well merged and become an organic unity.