本論文以建築構成學（architectonic）的角度來詮釋朱熹（1130-1200）道學的四個組成特色：形式（form）、動能（dynamics）、一體性（unification）和價值（value）。此外，文中也將把朱熹的道學放在當代全球比較哲學的對話語鏡中，把它看成是一種「價值學」（axiology）的形式。吾人認為，朱熹的道學或是「道」的教誨，應該被看成是實際生活方式的選項，而非僅僅是歷史的文化道產。如同David Hall和Roger Ames兩人所解釋的，朱熹的道學是「情境化藝術」（ars contextualis）作為關係價值論（relational axiology）形式的一個良好範例。這個論點可以援引朱熹關於「誠」（或是「自我實現」）的理論做為支持。另外，文中也將延伸討論「理」和「氣」在朱熹思想中作為構成要素的關鍵性。

This essay presents in outline of an argument for niterpreting Zhu Xi's (1130-1200) mature Daoxue 道學 philosophy in terms of an architectonic of four configurative traits: form, dynamics, unification, and value. Further, it is proposed that Zhu's Daoxue ought to be considered a form of axiology in terms of contemporary comparative global philosophical dialogue. It is important to try to present Zhu's Daoxue or Teaching of the Way as a living philosophical option and not just a historical artifact; it is, as David Hall and Roger Ames have explained, a fine example of ars contextualis or the art of the contextual as a form of relational axiology. One of the chief examples adduced to sustain this thesis is Zhu's theory of cheng 誠 or self-realization. Further, there is also an extended discussion of the formative role of li 理 principle and qi 氣 vital force as critical elements of the structure of Zhu's thought.