本文從整體重構「道學原型」上立論，認為由濂關洛閩五子創立的道學群體和道學體系，是以體用兼備、學政不二為其最基本的理論目標和行為準則的。道學家為實現這一目標，就必須置身於「道學、政術」之間衝突與調合的現實之中，元祐、慶元「道難」是學、政衝突尖銳化的表現，它雖導致了宋代道學更加哲學化，卻未改變其「超越古今」、積極進取的現實性格，而且凸顯了宋代士大夫（學人）「以天下為己任」的參政意識和「以道進退」的主體精神。朱熹無愧為這一「道學原型」精神之典範，他以他畢生學行「出處進退」之實踐，具體體現了「橫渠四句」所代表的宋代道學之真精神。

　　　　　The argument of this paper is built on the overall reconstruction of the prototype of Neo-Confucianism, assuming that the Neo-Confucian group and system created by the five Neo-Confucians was founded fundamentally on the unity of the essence and the practice. To realize this goal, Neo-Confucians had to put themselves among the conflicts and reconciliation between the doctrine and politics. The prosecution of Neo-Confucians in the Sung Dynasty showed how poignant the conflicts between Neo-Confucianism and politics were. Though making Neo-Confucianism more philosophical, it never changed its timeless and active realistic character. Besides, it underscored the political consciousness and subjectivity of the intellectuals in the Sung Dynasty. Zhu Xi was rightly called the paradigm of the spirit of Neo-Confucianism, and the way he entered and left the political world embodied the true spirit of Neo-Confucianism.