本文乃承續前作〈心性學與愛情學〉而作進一步之抒論。前作重在為愛情學在心性學上予以定位，本文則重在為愛情學之義理內涵作更進一步之釐定。 在此首先說明孔子之仁若可析分為忠（證真我之學）恕（證真愛之學），則宋明儒學重在證真我，今日之新儒學則當重在更進一步去證真愛。此乃良知推擴之本務，亦即所謂愛情學也。 本文因進論愛情學之本體論，即由主體性（心體）進而肯定主體際性（愛體）。並論愛情學之功夫論為一雙修之型態。

This paper just succeeded the prepaper (Mentalitlogy and Amayorlogy) and made a further discussing. The prepaper emphasized to define Amayorlogy from Mentalitlogy. Now we made a further definiens from the meaning of Amayorlogy. If We could analysis Confucius's thory of “Ren” to “Zhong” (“Arguing-Turth-Myself”) and “Shu” (“Arguing-Turth-Love”), we just made out that Confucianism of Sung and Ming Dynasty which emphasized to “Arguing-Turth-Myself”. Today, the emphasis of the new Confucianism was a further proving for true love. It a in-tuitive ability to know right or wrong popularized to self-mission and an Amayor-logy, too. This paper just discussed the noumenal theory of Amayorlogy, from noumenal (The self of Mind) to confirm Intersubjectirity (The self of Love). And argued that Amayorlogy to training theory was a state of traing each other.

愛情學、證真愛之學、愛體、主體際性（Intersubjectivity）、雙修

Amayorlogy, The theory of “Arguing-Turth-Love”, The self of Love, Intersubjectirity, Training each other