認識論是對外界事物的認識方法，為個人對世界的知識觀。認識論歷來從心、性、理、氣等角度探討繁多，於主流理本論和心本論外，氣本論與之應對而生，主要反對朱子理氣二分及佛老的空無世界觀，又可根據原性之靈存在與否分為先天與後天，先天型氣本論雖認為氣為萬物之始，但並不否定仍有原性之靈，人之稟氣是原性之靈和氣質之性交互而生，另一派則是後天型氣本論，逐漸摒除原性之靈存在於人的重要性，認為人之稟氣全然源於氣質之性啟蒙自後天學養而成。雖然王延相和吳廷翰觀念同出自後天型氣本論，但在認識論方法層面仍有差異，通過梳理二人智識觀點，探討明代後天型氣本論如何將認識論源頭從先天之氣過渡至後天形下觀點

Epistemology is a cognitive approach to things around, representing an individual's perception of the world. Epistemology has historically been explored its variety from the perspectives of Xin (conscience), Xing (humanity), Li (principle), and Qi (disposition). In addition to the mainstream principle theory and the conscience theory, the theory of Qi and the coexistence of it, were established, and which were mainly opposed to the Li-Qi dichotomy of Zhu Zi and the non-existence world view of Buddhism and Laozi. It can be divided into congenital and acquired according to the existence of the spirit of the original nature. Although the congenital Qi theory thinks that Qi is the beginning of all things, it does not deny that there is still a spirit of original nature. The quality of human is shaped by the interaction of innate spirit and acquired environment. The other faction is the acquired nature theory, and gradually eliminates the importance of the original spirit in human beings. The theory believed that the quality of human beings is derived from the acquired education and environment. Although Wang Ting-xiang and Wu Ting-han's concepts were the originated from the acquired Qi theory, there are still differences in the epistemological method. By organizing the intellectual viewpoints of Wu and Wang, this paper explores how the acquired nature theory of the Ming Dynasty can transform the source of epistemology from innateness to the view of the acquired cultivation