本文試圖就王弼對自然名教問題的看法提出一工具性解釋：1.王弼的最終關懷，是自然真樸之性的復歸與保全。他認為，有為手段只會引發詐偽，是破壞真性的元凶，只能無為以恢復自然真性；此是崇本。2.仁義禮教作為「名教」意涵的其中一面，乃是「樸散真離」之後，使人能「復歸於一」的工具，此即是仁義禮教的意義與價值；此即舉末。3.相反地，有為作為「名教」意涵的另外一面，不但會引發詐偽，破壞人性，也會使仁義禮教成為虛假；因此必須棄絕有為，此即是「息末」。王弼實是將「名教」視為歸復「自然」或真樸之性的工具，對「名教」有所肯定，亦有所否定。

This thesis aims to propose a ＂instrumental interpretations＂ to Wang Bi's theory of ＂Zi Ran and Ming Jiao＂ as following: 1. Chong Ben: Wang Bi's ultimate concern is the restoration and preservation of Human nature, believing that ＂Wu Wei＂ is the only method; while ＂You Wei＂ induces deceitfulness and destroys human nature. 2. Ju Mo: one of the dimensions for ＂Ren Yi Li Jiao＂ to be ＂Ming Jiao＂ is to restore Human nature after being corrupted. This is the value of ＂Ren Yi Li Jiao.＂ 3. Xi Mo: opposite to ＂Ming Jiao,＂ ＂You Wei＂ must be abandoned for it not only destroys human nature, but also distorts the meaning of ＂Ren Yi Li Jiao.＂