本文之作，以呈現程頤形上思想與功夫理論的義理格局為寫作重點，並及於程頤易學著作的理論意義之說明。在形上學義理方面，作者首先兩分本體論問題與存有論問題以為討論的不同進路，程頤以天命說性，以性為善，論說性善論的本體論，此義自是程頤繼承於孔孟庸易之一貫論述。程頤以氣稟說惡之來源，此說為儒學解決性善論的理論與現象割離之困境的方式，與張載之創作方向一致，實為儒學言說善惡問題的重要建樹。程頤最具創造力的建構是分析道德主體的存有論架構，他的以善予心、以惡予情予欲予意予氣諸說，保住心概念之本善之定義，從而得以繼續要求於主體的向善實踐的動力，此說在定義上雖有勉強，但是保住向善實踐的心的主宰義，確實符合儒家立場的理論需求。更基於此，程頤發展於仁性愛情說的存有論思想，則是他最具創造性的儒學貢獻。在功夫論論方面，程頤以主敬說說本體功夫，是為一徹上徹下的本體功夫理論，義理完整。又以對格物致知說的詮釋，提出一套重視客觀環境條件的知識性掌握的學習目標以及主體心意志貫徹的下學上達功夫理論，實為兼具現實與理想的更為完整的功夫理論。最後，程頤以心性天理性命為一事之說，完成他的時收本體功夫的融貫義理，顯示了他的理論已甄圓滿的境界。程頤注易，重視《周易》經文作為君子修養成聖的詮釋意義，為儒學義理易一路撰寫了解義之經典之作，並已事實上完全注入他的形上學與功夫論之理論中，貢獻宏大。

　　　　　Cheng-Yi was a great Confucian philosopher at North-Song dynastic. This article is going to reevaluate his contribution on the Neo-Confucianism. Historically Cheng-Yi's thought was connected to Chu-his's philosophy. Under Chu-His's powerful creative system Cheng-Yi's philosophy become not so brilliant. Chu-His's philosophy is in some degree been misunderstood to leave away from the Confucius and the Mencius' tradition caused by his too much ontologically concern. And this also become the figure of Cheng-Yi today. This article tries to present the creative ideas brought by Cheng-Yi and emphasizes the contribution of Cheng-Yi himself instead of Chu-His and the ontological concern of the Confucian theory developed by Cheng-Yi and Chu-His is the theoretical necessary of the Confucian school not to away from it. Cheng-Yi constructed his philosophy through the study and the interpretation of the Book of Changes and built the ontological theory and the practical theory. His discussion about the concept definition of the Ren (benevolence) and Ai (love) and telling the Ren is a kind of abstract principle the Ai is a kind of felling was his most creative idea. The author wants to classify this kind of discussion to be the ontological thinking instead of the practical thinking. This kind of thinking was followed by Chu-His who constructed an even larger system of the ontological theory of the Confucianism. In the practical theory part, Cheng-Yi emphasized that people should know the environmental situations at first and then chose the correct method to better the society. And he asked people should purify their mind through a respect attitude when doing anything. The former idea is traced from the Great Learning and the later idea is inherit from the Book of Changes and the Mencius. Cheng-Yi also did a great work to interpret the Book of Changes. His main position about the book was claimed that I-Ging is basically a book about the education of human nature. People by reading it will get the knowledge of the social affairs and the ability to judge the things are right or wrong. This is also the ideas of the Appendices of the Book of Changes.