本文旨在對亞里斯多德實踐哲學的前提：理論、製作和實踐的三分對峙進行反思、批判與重建。指出，理論、製作和實踐的分離雖然打破了「德性即知識」體現的「倫理—認識平行論」，使實踐哲學從理論哲學中分離出來，成為獨立的哲學形態。但同時，也產生了諸多理論矛盾和內在張力，延至近代甚至導致現實中人與自然的關係超脫於實踐之外，不受實踐之「善」的規約，導致唯科學主義的氾濫。理論、製作與實踐的對立為近代人與自然關係的危機埋下了伏筆。這使得實踐哲學無法構成統一的世界觀，從而亦不能成為一種普遍的哲學形態。本文認為，把理論、製作和實踐理解為單純的對立關係是對亞里斯多德思想的誤解。提出要打破這一前提，深入挖掘理論、製作和實踐在亞里斯多德實踐哲學中的統一關係，在實踐的基礎上，重建以理論、製作和實踐的統一性為內涵的新的實踐哲學前提，由此引申出來的是一種新的實踐哲學範式。它克服了三分對峙前提下的種種理論和現實矛盾：它在實踐哲學構造的世界統一性的局面裡，合理地佈置理論、實踐和製作的關係，把理論內置於實踐並作為實踐的極致狀態而為實踐開拓無限的空間；把製作作為實踐的手段、條件附屬於實踐。從而，形而上學的善亦成為實踐哲學的善（屬人的善）的終極狀態，它使實踐哲學現實的善具有一種無限的開放性。

In this article, the premise of Aristotle’s practical philosophy, i.e. the tripartite confrontation among theory, poiesis and praxis, has been reflected, criticized and reconstructed. The separation of theory, poiesis and praxis has broken the “ethical-epistemological parallelism” embodied by “virtue is knowledge” and separated practical philosophy as an independent philosophical form from theoretical philosophy, but still been followed by many theoretical contradictions and internal tensions meanwhile. When extended to modern times, they even result in the relationship in reality between human and nature beyond praxis and out of the regulation of “good” from praxis and also result in flooding of scientism. In other words, the contradiction among theory, poiesis and praxis has laid a foreshadowing for the crisis of the relationship between human and nature in modern times, which blocks the practical philosophy to form the unified worldview thus fails to be a universal philosophical form. According to this article, it is a misunderstanding to Aristotle’s thought that only regard the relationship among theory, poiesis and praxis as contradiction, which belongs to the premise of old practical philosophy form. There would be extended a new form of practical philosophy if this premise is broken out and the unified relationship among theory, poiesis and praxis in Aristotle’s practical philosophy is deeply excavated and a new premise of practical philosophy with the connotation of the unity of theory, poiesis and praxis is reconstructed on the basis of praxis. This new form could overcome various theoretical and practical contradictions coming from premise of the tripartite confrontation. For example, it could arrange the relationship among theory, poiesis and praxis reasonably in the world unity constructed by practical philosophy, and put theory into praxis as its ultimate state to open up the infinite space for praxis, and also attach poiesis to praxis as its means or condition. Thus, the good of metaphysics would be the ultimate state of the good of practical philosophy (good of human), which gives the practical good of practical philosophy an infinite openness.