面對愛情，哲學提供的理性分析如何與薩提爾 (Virginia Satir)提供的治療理論完美融合？哲學說明了「愛情」的神聖美好，但在提供情感互動難題的解方上，哲學的理性分析就略顯遙遠。而薩提爾的「冰山理論」在處理愛情療育上就特別能化解情感上的矛盾，而這正是治療師與哲學家關注不同所造成的差異；特別在面對「愛」的課題中，兩者的關懷面向特質會被放大。我認為這不是一種相互衝撞的學理排斥，兩者反而成為一種階段性相互補充的滿足。故此文以郝大維 (David L. Hall) 與安樂哲 (Roger T. Ames) 提出以「點」、「域」(focus-field) 與《易經》為基礎，探討儒家重視「場域」與「處境」的觀點，如何讓「愛情」由情感治療邁入神聖。

最後本文點出在邁入神聖理解後儒家會再回到人倫實踐上，如此循環往復的「養性成善」，而這「循環往復」的概念本人以劉述先先生的「迴環」說明來解釋，最終點出了儒學動態的特質。

About love, how does merge the rational analysis provided by philosophy with the therapeutic theory provided by Virginia Satir? Philosophy show the sacred beauty of “love”, but philosophical rational analysis is far from providing solutions to emotionally interactive problems. Stair’s “Iceberg Theory” is particularly able to resolve emotional contradictions. And the different concerns are the difference caused by of therapists and philosophers, especially in the face of the topic of “love”.

I don’t think this is a kind of mutual collision and exclusion, but instead, they are a phased complement. Therefore, basis on the theory of David L. Hall and Roger T. Ames’s “focus-field” and Book of Changes（《易經》）to explore how to make “Love” from emotional healing to sacredness by the Confucian view of “Fieldpermits”（場域）and “situation”.

Finally, this article points out that Confucianism will return to the practice of human relations, such a cycle of “cultivating nature and becoming good”（「養性成善」）, and the concept of “recycling” is explained by Mr. Liu Shu-Hsien （劉述先）’s “returning”（迴環）idea, that points out the dynamic characteristics of Confucianism.