周濂溪係奠定北宋理學規模之第一人，也是相應先秦儒家智慧闡發天道性命之學的首要人物。其學直承《易傳》、《中庸》之旨，所開闢的形上學思路與內容，可視為儒家形上學的基本綱領。唐君毅先生為當代新儒家之重要人物，東西方哲學素養俱佳，既有西方哲學的思辨能力，對中國哲學的特質也有恰當的理解與體會，不致貿然將西哲思辨的方法全數套用在中國哲學上，而是會謹慎選擇適當的架構重新解析中國哲學。其解濂溪學，甚能把握其學之宗旨，不為濂溪詩文所呈現的「道家氣味」所惑。雖然如此，唐先生詮釋濂溪學的過程，仍存在一些與周子原意不相應處，諸如周子的天道論是否為一獨斷論的論證，以及周子言太極、誠體之動靜，唐先生的解析尚存有令人質疑的地方，本文即取此類問題深入討論之。

Zhou, Lianxi is the first follower of Rationalism of the Song Dynasty. His knowledge continues from the objective of Yi-chuan and Zhong- yong directly. That metaphysics he established can be regarded as a basic program of Confucian metaphysics. Mr. Tang Junyi is an important figures for neo-Confucianism at the present age, he has very good qualities in Eastern philosophy and Western philosophy, not only possessing analytical power for Western philosophy, but also proper understanding for Chinese philosophy. He wouldn’t rush to put all of the Western philosophical methods applied in Chinese philosophy. Mr. Tang was very able to grasp the purpose of Lianxi’s theory, nevertheless, there were still some questionable issues in his process of interpretation. In addition to describe how Mr Tang explained that Zhou, Lianxi’s theory, this article is also prepared to discuss those issues in depth.