「名教與自然」之爭，向來是魏晉思想史上的核心議題。不但呈顯了當時士風演變的軌跡，亦是儒道思想互相激盪的體現。關於此一爭端，陳寅恪先生在其宏文〈陶淵明之思想與清談之關係〉嘗舉「三語掾」一事為說，指出老莊自然與周孔名教相同之說一點，為當時清談主旨所在。此文主要論點即在揭示並批判魏晉封建統治階級以「將無同」調和名教與自然：既不放棄實際之統治權利，置身於現實政治之中，標榜周孔名教以剝削壓榨人民，又追求超世間之玄理，以顯示其高逸，為享受自由放縱之生活尋找根據。這種說法兼顧了歷史與思想的向度，深刻地指出魏晉玄學與清談，實與現實政治環環相扣，奠定日後治此段思想史的主流詮釋基調。此後，湯用彤、唐長孺、周一良諸先生亦順此思路，作了相關的討論，足見此文影響之深遠廣大。然筆者以為魏晉「將無同」之詮釋仍有值得再開發探究處，故嘗試以「將無同」作為核心討論，或能有所別見。

The arguments between Mingjiao (The Confucian Ethical Code) and Ziran (Nature) has always been a core issue in the history of thought during that period of We-Jin dynasties. The arguments not only reveal the traces of the transformation of intellectualism at that period but also demonstrate the interactions of Confucianism and Taoism then. Chen Yin-ke wrote an article to discover and criticize that those feudal authorities use "Jiang wu tong" (Not the same?) to harmonize the conflicts of Mingjiao and Ziran so as to retain the right to rule with Mingjiao and gain the fame of pursuing transcendent metaphysics as the basis of leading extravagant life with Ziran. This insightful idea points out that Wei-Jin xuanxue and qingtan (intellectual discussions on lofty and nonmundane matters) indeed are closely linked to the mundane politics during that period. Scholars such as Tang Yung-tong, Tang Zhang-ru, Zhou Yi-liang and many more had discussed the same issue along the same reasoning and this demonstrated how far-reaching the influence and impact of this article. However, this author is of the opinion that the interpretation to the Wei-Jin dynasties' Jiangwutong can still be further studied, explored and interpreted; as such this author would attempt to discuss in depth Jiangwutong, with the anticipation that new light could be shed on this subject.