本文對周濂溪哲學思想之探究，重點在指出濂溪為一境界哲學進路的儒學體系建構，論說聖人境界是他的理論目標，使用宇宙論知識論問架及本體論觀念命題是他的操作方式。此一論述模式乃有別於牟宗三先生、馮友蘭先生及勞思光先生等從形上學、宇宙論、存有論等
模式探究；濂溪學說之方式。作者並非論說周濂溪不建構形上學，而是將境界哲學的問題意識放在形上學體系建構的主要地位中，籍以更清晰地見出周漩溪著作的理論重點。本文另亦討論周濂溪對於聖人事業的具體智慧觀點，這部分多為指點人生的智慧話語，這一部分的材料更應是儒者踐形的寶貴智慧資產，應該在儒學研究中多予暢說，以強調儒者是真有見識、真有實行的哲學家型態。

　　　　　In this article the author will present two points to interpret the Neo-Confuciaist Chou Lien-hsi' s philosophy. First is the theory of the sage. Second is the suggestion of the gentelman' s behavior.
The modem academics' idea about the theoretical achievement made by Chou Lien-hsi' philosophy mostly focused on his Cosmological and Ontological speaking. In this article the author wants to propose a new way of reading Chou' s philosophy. That is to emphasis the discussion about the idea of the Sage. The author thinks that the cosmological sayings in Chou's works are not the creative part of his philosophy but the sayings about the Sage. Chou' s cosmological theory is basically inherited from the previous Confucianism's outcome. His creative achievement in the theorizing is to tell the position of the sage in the universal and to tell the existence of the sage in the process of the world developing. Therefore the fundamental problem in all of Chou' s philosophical workings are just how to explicit the concept of the sage by the philosophical construction through the interpretation of the traditional Confucian cosmological knowledge and some ontological ideas.
Beside the above metaphysical discussions Chou Lien-hsi still has lots of talking dealing with a gentelman' s way of life, which are an evidence to show a Confucianist' s wisdom about the real daily life. The author also gives some adqute explenation in this article in order to enhance the theorical influence of Chou' s Confucianism construction.