從老莊道家的心之玄用，來解釋嵇康「越名教而任自然」雖具有相當的影響力。然而，本文認為「越名教」未必是指汰除欲求名利之工夫，抑或玄心作用地保存名教這類的意思，而是指不為名教觀念、世俗價值所拘束限制之意。「任自然」也恐怕不是指主體境界的隨順超越，而是指能夠透過明察審議之心知，來掌握客觀本然之事理實情，並依順此事理而行。至於嵇康養生之論以及上古之治的論述，雖然使用了許多老莊道家的詞彙概念，但是仍應注意嵇康虛靜工夫的目標與層次，主要是在輕重權衡下，透過心知來攝受恬靜的養生至理，從而使「智用之欲」能回歸「足則無餘」的「性動之欲」。此一「心知」並不同於常心真君式的洞見真實，而「性動之欲」也不同於具有既超越又內在的天真本德，而是屬形下氣性層面的概念。「性動」雖能「足則無餘」，但若欲求不得滿足，則亦有動亂爭奪的發生。此外，透過事理公義而非老莊玄義的角度，來解釋「越名教而任自然」，還能使〈家誡〉所言「當量其善者，必擬議而後動」的立身行事之勸誡，與嵇康這一名句獲得思想的連貫性。

It is generally believed that Jikang's idea of "Yue Ming Jiao Er Ren Ziran" can be said to be a reproduction of Taoist thought. However, this paper argues that "Yue Ming Jiao" refers to the idea that thinking is not limited by general values and norms; "Ren Ziran" refers to the idea that through the clear deliberation of the mind, one can grasp the true facts and act according to this objective truth. As for Jikang's thoughts on "yang sheng" and "shang gu zhi zhi," although he uses many allusions to Laozhuang Daoism on the surface, they basically do not have the same transcendent and absolute content as Laozhuang Daoism, but only belong to the practical aspects of human nature such as appetite and desire, and "mind" mainly belongs to the human heart that can analyze and deliberate and control itself. Through the above explanation, the moral norms advocated in the "Jiajie" can also be explained in a reasonable and coherent manner.