本文討論嵇康思想中的名珀與玄理。嵇氏善於論辯，在名理方面，他對於思辨的理則與推理的方法都有所講究。關於前者，他討論的問題涉及盾律、排中律以及充足條件；關於後者，他運用的方法有推類辨物及辨名析理。筆者一一舉其實例，加以分析說明。嵇氏師法老、莊，在玄理方面，他是通過性命自然、和聲無象來體證的；並且有一種根源於個性的釋私無措的工夫論作為體證的指引。筆者除就上述各項加以辨析闡釋外，還特別指出嵇氏在玄理思想中的特殊貢獻，即充分發揮自然之和的義蘊。他的〈養生論〉、〈聲無哀樂論〉以及〈釋私論〉，都是基於這一自然之和而契悟玄理，而有超拔於流浴的睿識的。 　　通過嵇氏的名理，進而探究其玄理，不但有助於解讀《嵇康集》中的一些重要論文，而且對於嵇氏那種重辯而又嚮往無辯的生命情調也可有一完整的認識。

　　　　　This essay discusses the "principles of naming" (名理) and the "principles of the abstruse" (玄理) in the thought of Chi K'ang (嵇康224-263). Chi K'ang was skilled at debating, and on the side of the "principles of naming," he paid rather close attention to both the logic of speculation and methods of reasoning. Concerning the former, he discussed such questions as the law of contradiction, the law of the excluded-middle, and sufficient conditions. Concerning the latter, the methods he employed included discerning things through analogical reasoning (推類辨物) and analyzing principles by distinguishing names (辨名析理). The author cites examples for each case, followed by analysis and explanation. 　　Chi K'ang took Lao-tzu and Chuang-tzu as his models for emulation, and on the side of "principles of the abstruse," he arrived at his understanding on the strength of his notions of the �spontaneity of human nature" (性命自然) and that "harmonious sounds express nothing" (和聲無象). He further had a kind of theory of self-cultivation based upon the individual's release of self to serve s guidance for such understanding and demonstration. Aside from giving analysis and elucidation to each of the above items. The Author points out in particular the unique contribution which Chi K'ang made within the world of thought on "principles of the abstruse," that is, to bring into full play the deep implication of "spontaneous harmony" (自然之和). His "Essay on the Nurturing of Life," "Essay on Sounds Carry Neither Sorrow nor Joy," and Essay on the Release of Self" a11 reveal a comprehension of the "principles of the abstruse" based upon this notion of spontaneous harmony, and hence a profound recognition which far surpasses that of he common lot. 　　Such an examination of Chi K'ang's "principles of naming," fo1lowed by that of his "principles of the abstruse," should help us not on1y in our understanding of some of the important essays in the "Chi K'ang Collection," but should also allow us to gain a complete recognition of Chi K'ang's disposition toward life, which is such that at once both emphasizes argumentation while yet inclining towards its absence.