長期以來，學界對於嚴復所譯介《天演論》一書，多偏從救亡保種、追求富強、促進變法與危機哲學等觀點加以詮釋。這些說法，都有其一定的根據，然而嚴復《天演論》的基本作意，卻一直為學界所忽視。本文企圖指出嚴復譯作此書的根本用意在於本乎現代西方最先進的科學並結合中國固有的思想，以指點出人文與社會進化必須遵循的自然道理及中國文化所應發展的方向。在嚴復而言，能認識並遵循宇宙與人文進化所依循的根本道理，則自然能，也才可能救亡保種、獲得富強、知所變革而善應危機。換言之，就是明道才能救世。這種思維方式，不僅受到西方科學的影響，更深刻地表現出一種追求一以貫之的根本大道以因應劇烈世變的精神。至於嚴復所譯介闡釋的《天演論》的具體內容，則不僅學習自西方，亦與以《易》、老莊、《大學》、《中庸》為中心的中國傳統思想相通，而表現出融合西方與中國最高學理以明道的特色。綜合言之，嚴復是在傳統的學術精神、思維方式與世界觀的背景之下，充分吸收並融合了當時最先進的科學世界觀，以完成其一以貫之的思想體系。而其所譯作的《天演論》則代表一種在固有的一切都發生動搖的大時代中，企圖融通西方與中國最高學理以明道救世的努力。

For a long time, it is widely believed by the academia that the intention of Yen Fu's translation of and comments on Huxley's On Evolution and Ethics is to save the country and the Chinese people from perishing, to search for wealth and power, to promote the reform movement, and to deal with contemporary crisis. These interpretations are not without grounds, however, the basic intention of Yen Fu's work is invariably neglected. This paper tries to indicate that the primary goal of Yen Fu's On Evolution is to to illustrate "The Way"(Tao) of cosmic process and social evolution by founding his theory on modern science while integrating it into traditional Chinese thought, so as to point out "The Way" for Chinese culture. For Yen Fu, to know the basic principles of natural and social evolution is the prerequisite for saving the country and the people, searching for wealth and power, and promoting the reform movement. Influenced by Chinese tradition, he maintained that one has to know The Great Way before one can save the world. Although this kind of mode of thinking is encouraged by modern science, it is mainly a continuation of the search for the all-inclusive Great Way in Chinese tradition. Witnessing the hazardous age, it is also an endeavor to deal with the tremendous changes by resorting to what is fundamental and universal. The content of Yen Fu's On Evolution not only derives from the West, but also from Yi-jing, Zhuang-zi, Lao-zi, The Great Learning, The Mean and other Chinese classics. It is not just a translation, but a unification of some of the profoundest learning from both the West and China. In brief, Yen Fu adopts modern scientific world-view on the basis of traditional Chinese mode of thinking and world-view. His On Evolution represents an attempt to integrate the highest learning of both the West and China in an age of crises. As the first one to introduce modern western learning into China, his goal and mode of thinking-in search of Tao, is still very Chinese.