戴震為清代考據皖派大師，早年服膺程朱，中年卻反程朱，後世對為學態度轉變及義理評價持以不同論點。特別是，在當代詮釋中惟有梁啟超讚譽戴震以「情感」涵攝「情欲」為中國文化翻轉新方向。戴震「發狂打破宋儒家中太極圖」建立「達情遂欲」的情理關懷，果真以「情感」涵攝「情欲」？「情理論」淵源又為何？「以情絜情」如何矯正漢至宋明「貴性賤情」、「存理滅欲」、「揚理抑欲」空疏之偏建立新倫理？形成本文問題之緣起。本文首先理解何以梁啟超讚譽戴震獨重「情感主義」為二千年一大翻案？其次，對「情理論」歷史脈絡予以溯源。再者，探究戴震「情理論」繼承與轉化，如何「以情絜情」建構「達情遂欲」為「道德情理」尋求新理解。

Dai Zhen was highly praised a master of the evidential scholarship in Qing dynasty. However, the evaluation of his theories was mixed with honor and criticism. Back in the course of Dai Zhen’s thoughts, in the early years, he served Cheng-Zhu school. But in the middle age, he criticized Cheng-Zhu school. Later generations held different arguments on Dai Zhen’s philosophy and changes of his school attitude. In particular, only Liang Qichao praised Dai Zhen for proposal of emotion to include desire as a new direction of interpretations of Chinese culture.
Why did Liang Qichao hold positive opinion on Dai Zhen’s replacement of “ration” with “emotion”? How did Dai Zhen build his theory with integrating human desire and emotion? How did Da Zhen correct the rationalism-based theory in Neo-Confucianism since Song and Ming dynasties? These questions are the origins of this article. Therefore, this article first investigates why Liang Qichao praised Dai Zhen’s “emotionalism” as a critical step of Confucianism of the two thousand years. Secondly, traces the historical origins of Da Zhen’s emotion-ration theory. And lastly, the author explores the inheritance and transformation of Dai Zhen’s theory and hopefully looks for a new interpretation of the emotion-ration ethics.