牟宗三先生對科學知識的反省架構，是以「智」的中、西屬性差異為論述核心的，他認為儒家論「智」是「仁智合一」型態，而科學知識的「智」則與「仁」無關，它是「純粹的知性」，是「知性主體」，是能與物為二的。本文分析的步驟與目標主要有三：一是透過對「智知」與「識知」的理解，分析牟先生對科學的反思。其次，對牟先生的反思加以回應，回應的方式是向歷史溯源，針對儒家的第一觀念的「天」的字型之形成，從儒學之源流、從人對自然的表達型態的分析，或言從超越儒學與科學前的歷史縱深（即本文所論「天」觀念形成的歷史），透過「文明的表達工具」之高度，回到儒家與科學兩範疇形成前的歷史中，從其同源的人性背景設法指出儒學與科學形成差異的原因，以增加兩者於當代對話之可能性。其三，透過對儒家第一觀念「天」的「文字的字形」之形成因，指出儒家形成道德語言之表達形態的可能理據。

Mr. Mou Zongsan's method of reflection on scientific knowledge is based on the ＂intelligence＂ of ＂the difference between Eastern and Western attributes＂. He believes that Confucianism discusses ＂intellectuality(Zhì)＂ as the ＂type of unity of benevolence and intelligence＂, while the ＂intellectuality＂ of scientific knowledge is unrelated with ＂benevolence＂ because it is a ＂pure knowledge＂. The scientific way of thinking, their method will separate the thinker himself from the object which he observing. The article will through the formation of the ＂hieroglyphic character of Tian＂ of Confucian first concept, go back to the time before ＂the appearance of Confucianism and science＂. Also, through the way of thinking how was ＂the first core concept of Chinese philosophy＂ created, we will point out why the expression system of Confucian presenting the ＂language features of moral types＂.