本文旨在對朱子詮釋《中庸》首章之「喜怒哀樂未發」義，作深入的析論，特別是針對中和新說後，朱子「未發」理論中的「知覺」意涵，有所釐清，而指出朱子於中和新說後，對於《中庸》所謂「未發」，並不只就喜怒哀樂情緒來立論，還以「思慮未萌，事物未至」與「知覺不昧」來詮解，但皆扣緊「喜怒哀樂」為「未發」之判準，以此自成完整的理路，也豐富了《中庸》「未發」的義蘊。對於當時學子由《中庸》「不睹、不聞」之語所引發的「未發時耳目見聞問題」，亦有清楚的辨析與獨特的見解。此外，本文亦由朱子所用以詮解「未發」之「知覺不昧」語，析解其「心之虛靈明覺的動能」義，並由此延申出朱子心性理論與涵養工夫型態的討論。

This article is dealing about the micro investigation of the insight of Chu Hsi, as he explored the "While there are not stirrings of pleasure, anger, sorrow or joy, the mind may be said to be in the state of equilibrium" of the "Doctrine of the Mean". This article also focus specially on the clarification of the meaning of the Chu-Hsi's "perception" of the "not stirring" after the emerging of the "new viewpoint of the "states of equilibrium and harmony". The author think that after the emerging of the new viewpoint of the "states of equilibrium and harmony" the interpretation of the so called "not stirring "of the "Doctrine of the Mean "is interpreted differently. Besides adhering to the original meaning which judges "stirring or not stirring" based on if the "pleasure, anger, sorrow or joy" is revealed. This article also gives a very clear analysis and investigation perspectives on the "seeing and hearing issue before not stirring "which some scholars point out from the viewpoint of the "not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive" of the "Doctrine of the Mean".