象山哲學之要領以「發明本心」為主軸展開，然而如此單純之觀念如何能說明象山為宋明理學復興運動的先驅？作者從「本心之內涵」、「心即理的意義」，以及「本心觀念之應用」三角度，說明了象山哲學之價值，主要在於其「本心」哲學所指涉之根本基礎或力量，指向了儒家天道論中追求「人與自然的直接關係」的基礎，以尋得道德實踐之內在動力解決了孔子以來探問「禮之本」的課題。作者探討此一問題意識的方法性結構，主要是區分了哲學之「發生」與「應用」兩範疇，並強調此一課題的探討必須置於「道之本體」的層次論述，即必須置於有關哲學之「發生」的位置論述，而非一般哲學之「應用」的層面中詮釋。同時，作者強調對象山哲學的理解，應注意其哲學的發生性背景；本文即以「心即理」觀念的分析做為本文的詮釋背景，希望能透過此方法，使對象山的研究能以問題意識為導引，以處理其文本的詮釋方向，並還原象山哲學之原初精神。

Lu Hsiang-Shan’s thought is famous for the concept of “the enlightenment of the original mind” as the main axle to launch his main point. However, how can thus pure idea explain that Lu could become a pioneer in the Song-Ming Neo-Confucianism revival movement? The author tries to through “the connotation of the original mind”, “Mind is principle”, as well as “application of the original mind” three views as the analytical structure, to make a better comprehension of the spirit of Lu Hsiang-Shan’s philosophy. For this purpose, the author demonstrated that Lu’s values mainly on the basis of the idea of “the original mind”. In this concept, it refers to the foundation or the moral practicing strength in Chinese philosophy; it also relates why Confucians pursue “the direct relations between human and nature” in its theory of “the Way of heaven”. For the reasons, the article emphasize the study of this question has to be placed in the level of “ontology” to discuss. It means that the analysis has to be arranged in concerning the position of “occurrence” of philosophical texts, rather than “application” level or the general philosophical explaining standard. The essay hopes could depend on the problem consciousness to handle its annotation. Also, it hopes could restore Lu’ original spirit and show a new view for the concepts of “original mind” and “Nature” in Confucianism.