東晉中期的「公謙之辯」包含著玄學語境中道德建構的重要信息。王坦之、袁宏、韓康伯三人的論證過程，顯示出當時語境中存在多種不同的道德考察方式和論證原則，其中最具話語權的是「發生」視角和「自然」原則。只有在「發生」視角的考察下被論證為符合「自然」原則的道德，才具有絕對價值。這種道德話語始自王弼援引道家以重建傳統名教道德的方式，它在魏晉時代發揮著廣泛影響。但從理論本身講，此話語實質無法完成對傳統道德的真正重建。它反而引發一種對抗的放達風氣，迫使東晉名士重操傳統施教手段，在新舊理念之間無奈徘徊。

The “debate over unselfishness and modesty” 公謙之辯, taking place during the mid-Eastern Jin dynasty, contains important information regarding moral constructions within the contexts of Xuanxue. The arguments and discursive processes of Wang Tanzhi 王坦之 (330-375), Yuan Hong 袁宏 (328-376), and Han Kangbo 韓康伯 (ca. 332-380) show the various methods of moral inspection and underlying principles of arguments within contemporary contexts, among which the most influential was moral argumentation from the perspective of “occurrence” 發生 and the principle of“ nature” 自然. Only when demonstrated as conforming to the principle of“ nature” from the perspective of“ occurrence” could morality possess absolute value. This form of moral discourse began with Wang Bi 王弼 (226-249), who invoked Taoism to reconstruct traditional morality, and exerted a wide influence in the Wei and Jin dynasties. But considering the theory itself, this argumentation and discourse essentially could not realize the true reconstruction of traditional morality, and at the same time, triggered a combative atmosphere of open-mindedness, which forced scholars of the Eastern Jin dynasty to focus on traditional means of education and teaching, wandering between old and new ideas.