朱子哲學定位至今未明，本文嘗試從朱子格物說立場，以探討其義理定位。唯朱子「格物說」語意歧雜，本文從文獻學角度入手，將朱子相關論述做解析歸納，得出「格」主要有兩義：一是「探研窮究」，二是「感格衡度」；「物」則有六義：「存有之物」「中性之物」「道德之物」「兼中性與道德之物」「善端之物」「合內外之物」。六義中格「道德之物」與「中性之物」為朱子格物論主軸，至於格「善端之物」與「合內外之物」，則頗合中國正統儒學，只是在朱子義理中為數較少，且未得朱子自覺肯認。故從格物功夫論言，朱子主要義理當是未能契合正統儒家，唯尚有少部分之說似可冥合傳統儒學。

To date, the philosophical status of Chu Hsi has not been clear. This study attempts to investigate the Neo-Confucian status from the perspective of Chu Hsi's ＂to study the phenomena of nature.＂ The meanings of Chu Hsi's ＂to study the phenomena of nature＂ are diversified. This study analyzed and summarized Chu Hsi's relevant discourses from the perspective of bibliography, and found that ＂to study＂ mainly has two meanings: one meaning is ＂to explore,＂ and the other meaning is ＂to perceive.＂ ＂Phenomena of nature＂ has six meanings: ＂phenomena of existence,＂ ＂neutral phenomena,＂ ＂moral phenomena,＂ ＂neutral and moral phenomena,＂ ＂phenomena of virtue,＂ and ＂internal and external phenomena.＂ To study the ＂moral phenomena＂ and ＂neutral phenomena＂ is Chu Hsi's focus of ＂to study the phenomena of nature＂. To study the ＂phenomena of virtue＂ and ＂internal and external phenomena＂ conforms to orthodox Confucianism in China. However, such cases are fewer in Chu Hsi's Neo-Confucian ideas, and they did not win the recognition of Chu Hsi. Therefore, in terms of ＂to study the phenomena of nature,＂ the main Neo-Confucian idea of Chu Hsi fails to conform to orthodox Confucianism. However, there are still a few parts which seem to conform to traditional Confucianism.