《易·文言》修辞立诚论的本义问题仍待索解。考察此命题生成的历史和逻辑进路,便可见,修辞立诚之诚,其基本的形式含义就是一。这诚一之思维发生于原始巫术场景,早期由“精”字承载,而显示为精诚致神的结构,但其时尚未产生修辞精诚之类的命题。嗣后,在富于理性色彩和人文内涵的礼制时代,精诚外化为信诚,并与言语活动相结合,衍生出言语主信诸说。延至战国中晚期,随着诸子学术的整体义理化,信诚获得道体本根义,言语主信说相应地转变为修辞立诚论,宣告修辞立诚论的成型。在诚的历史意域中,修辞立诚的含义是指修饰言辞须顺从天然、出自天性而合乎物则:自主体讲是贯通道体、天性来倾吐文辞,自对象讲是合乎对象物的自然规定。 The Original Meaning of Rhetorical Sincere Theory in Yi · Wenyan still needs to be solved. Examining the historical and logical approach to the formation of this proposition shows that the basic formal meaning of rhetoric is its integrity. This Cheng-Yi’s thinking took place in the primitive scene of witchcraft. Earlier it was carried by the word “Jing” and displayed as a structure of sincere devotion to God. However, no proposition of rhetorical sincerity was produced at that time. Subsequently, in the ritual era of being rich in rational color and humanistic connotation, the sincere translation into faithfulness and the combination with verbal activities led to the formation of the dominant speech. In the middle and later stages of the Warring States period, with the overall moralization of scholarship, Prudential gained the moral foundation of the Taoism, and the speech of the Lord of the Lord changed correspondingly to the rhetoric of sincerity, declaring the formation of the rhetoric of sincerity. In Cheng’s historical vistas, the meaning of rhetorical sincerity means that retouching speech obeys nature and comes from nature and conforms to things: self-proclamation is a corporeal channel, nature pours rhetoric, and self-object speaks to be natural Provisions.