身為朱熹第一代的弟子陳淳，長久以來對他的認識是朱門的衛道者，理應能守護朱熹思想的精神。然而近來部分研究指出陳淳本體論中具有「氣學」的成分，其形而上位階是「理氣合一」。筆者續此再考察，綱舉陳淳本體論三點線索：「理氣一物」、「太極渾淪」、「天命流行」進行論述，透過此三點，筆者認為陳淳的理氣關係仍是在朱熹的「理本論」之下發展，但確實有「形而上理氣合一」之可能，在其論述過程經常流露形而上是「氣」的狀況，而非朱熹堅持形而上只為「理」；而且在此本體論的「氣學向度」中，可以察見明代氣學思想的影子，雖然只是隱闇不顯的狀態，但若放置於宋明儒學之氣學的光譜中，陳淳值得定位為朱熹「理本論」以後首個觀測站。

As one of the first-generation disciples of Zhu Xi, for so long people had regarded Chen Chun as the guardian of Zhu's school of thought, and had believed that he shall be able to ward the spirit of Zhu's thinking. Recently, however, some studies stated that ＂The theory of Qi＂ actually can be found in Chen's ontology, and its metaphysics ought to be ＂The oneness of Li and Qi＂. The author conducted this study based on this statement, listing 3 clues in Chen's ontology: ＂The oneness of Li and Qi＂, ＂Taiji Hun Lun＂ and ＂The movement of the Mandate of Heaven＂; Through these 3 clues the author indicated that Chen's ＂The relationship of Li and qi＂ theory had indeed developed under Zhu's ＂Li Ontology＂, but it is still possible that it had included ＂The oneness of Li and Qi in Metaphysics＂, since in its process of argumentation the metaphysics were often revealed as ＂Qi＂, and not the case that metaphysics can only be ＂Li＂, as insisted by Zhu. In the ＂Dimensions within the theory of Qi＂ in this ontology, furthermore, one can sense the indication of thoughts in ＂The theory of Qi＂ in the Ming Dynasty; Though it is in a latescent status, if we put it in the spectrum of ＂The theory of Qi＂ within the Neo- Confucianism, Chen is actually worthwhile to be labeled as the first observation station after Zhu's ＂Li Ontology＂.