子曰：“性相近也，习相远也。”（《论语·阳货》）长久以来，人性论的探讨一直是中国哲学史研究中的显学，相比而言，“习”却未曾以一个独立范畴的身份进入中国思想家的视野。而在一衣带水的邻邦日本，江户大儒荻生徂徕却将“习”视为了人能胜天的要因：“大哉‘习’乎！人之胜天者是已。其在天下国家，谓之风俗；其在一身，谓之气象。”（《蘐園随筆》）本书即以“习”为原点，通过习熟、习惯、习性、习俗四个维度，建构起了徂徕从一人之气象到一国之风俗的儒学思想体系。如果这一论证言之成理，那么徂徕所论之“习”，不仅提示出了“习”成为中国哲学史中一个独立范畴的可能性，更呈现出了“后天习成式”人性论取代“先天预成式”人性论在东亚视域内的普遍性，而这一发展动向或可成为人性论发展*为重要的变革之一。

Zi Yu: "Sex is similar, and Xi is far away." For a long time, the discussion of human nature has been an obvious study in the study of the history of Chinese philosophy, but "Xi" has not entered the field of vision of Chinese thinkers as an independent category. In neighboring Japan, which is surrounded by water, Edo Daru Ogi Lingli regarded "Xi" as the key reason why people can overcome the heavens: "Daya 'Xi'! The victory of man over heaven is already. It is called custom in the country under heaven; In one, it is called meteorology. This book takes "Xi" as the starting point, and through the four dimensions of familiarity, habit, habit, and custom, it constructs a Confucian ideological system that wanders from the atmosphere of one person to the customs of a country. If this argument is true, then the "Xi" discussed by Li Li not only suggests the possibility that "Xi" will become an independent category in the history of Chinese philosophy, but also presents the universality of the "acquired habitual" theory of human nature replacing the "innate pre-formed" theory of human nature in the East Asian perspective, and this development trend may become one of the important changes in the development of human nature.（AI翻译）

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