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This thesis examines the debate surrounding the notion of ren仁（humaneness）and yi義（righteousness）based on Wang Bi’s王弼（d.249）commentary on Laozi老子or Daodejing道德經.It explores how Wang Bi developed the most indispensable Confucian virtue of ren and yi from the Daoist perspective.In the first chapter,this thesis focuses on the meaning of ren-yi and explains them into various philosophical contexts.In one context,ren can be taken to mean humane or humaneness and yi indicates righteousness or the right way of thinking.In Wang Bi’s commentary on Laozi they are not only limited as human virtues but also extended in nature,or heaven and earth.However,in Laozi itself ren and yi are subject to a different interpretation which allows us to think about both positive and negative dimensions of Daoism.The two sub-sections of the first chapter explain two controversial questions,namely,do ren and yi contribute to a negative ethics,and how can ren and yi be interpreted as developed if they are supposed to be abandoned?Possible solutions to these issues will be outlined from the perspective of Wang Bi’s philosophy.In answering“does ren-yi indicate Daoist negative ethics?”we will find that ren and yi in Laozi are neither opposed to the discussions of these virtues in the Lunyu nor do they indicate a type of“negative ethics.”Rather,as Wang Bi sees it,they can be used in a modification and development of a combined Daoist-Confucian philosophy.With regard to the latter question—how to build ren-yi by abandoning ren-yi?—as this thesis explores,one should embrace simplicity,cut self-interest,minimize desire,and also follow the way of Dao and self-so（ziran自然）.In this way,ren and yi do not need to be promoted but rather protected and one paradoxically builds and develops ren-yi by abandoning ren-yi.Chapter Two will focus on Wang Bi’s philosophical commentary on the Laozi regarding the concept of ren-yi,and illustrate how he developed this critical notion of moral philosophy.We will see that Wang Bi praises the highest ren-yi instead of revoking them.According to his commentary,ren-yi can be replaced by self-so,and in this way Wang Bi developed and re-established the concept of ren-yi in Laozi.Ultimately,this demonstrates how Wang Bi reconciles Laozi and Lunyu by his unique idea of ren-yi and ineffable morality,and provides a new philosophical framework in Wei-Jin xuanxue philosophy.In the final chapter,Chapter Three,I attempt to present my own understanding of ren-yi and discuss various techniques of commentary that we can learn from Wang Bi.The conclusion ends by looking at how Wang Bi’s notion of ren and yi might contribute to contemporary debates in moral philosophy.