「德行統一性」問題是德行倫理學的題中應有之義，它始於蘇格拉底德行是「一」還是「多」的追問，亞里斯多德基於實踐智慧的論證對後世影響尤大。余紀元即根據亞氏理論重構了孔子「禮—仁—義」三元結構的德行統一性學說。余紀元的重構把孔子太過亞里斯多德化。根據孔子的德行論，我們可以重構其「德行統一性」學說的兩個層次：首先「仁為全德」的觀念，它表明諸道德德行之間具有內在關聯；其次是「仁且智」的觀念，它表明某些情境中的道德德行與理智德行尤其是實踐智慧不可分離。

The question of the unity of virtues derives from Socratic and Aristotle, they believe that all virtues are united in one form due to the moral knowledge or practical wisdom. According to Aristotle’s ethics, Jiyuan YU reconstructs the theory of Confucian unity of virtues, and thinks that any real virtue must contain three virtues, i.e., social rites (li, 禮), benevolence (ren, 仁) and appropriateness (yi, 義). I think YU’s interpretation of Confucian virtue ethics is too Aristotelian. Confucius indeed believes that all virtues are united, his thoughts can be reconstructed as two levels，the first is benevolence is complete virtue and all virtues are united in it, the second is the unity of benevolence and wise (zhi, 智). As far as the two level of unity of virtues, Confucius is different from that of Aristotle. Comparatively, Confucius’ theory of unity of virtues is more plausible.