明末清初耶穌會士來華傳教，在傳入西學時，曾引入了一種與程朱理學不同的 格物窮理見解。它可以追溯到利瑪竇《天主實義》一書。本文旨在探討利瑪竇在此書中如 何提出具有西學意義的格物窮理見解。 透過對歷史背景的介紹與分析，筆者發現，耶穌會士與程朱理學基本上對理與事物原 因(也就是所以然)雖有不同的看法，利瑪竇經由對儒學傳統的接觸，切入理學中格物窮理 的論題，借用理學中相近的部分，特別是其中理與所以然這兩個語詞，來引入士林哲學的 推理與原因，證明天主是世界萬物的主宰者與創造者，並批駁宋明理學和士林哲學不同的 見解。

　　　　　In late Ming and early Qing, Jesuits introduced a different view of gewu qiongli (the investigation of things and the fathoming of principles 格物 窮理) while they transmitted western learning in their missions in China. This can be traced back to Matteo Ricci's work, Tianzhu shiyi 天主實義. In this paper the author aims at making clear how did Riccl propose his scholastic view of gewnt qiongli in it. Perhaps through his contact with many Neo-Confucians and his translation of Chinese Four Books 四書. in early 1590s, Ricci came to realize that gewu qiongli was a key issue for contemporary Neo-Confucians. Although he knew that Neo-Confucians and Jesuits were so different in many ways, including reasoning and causality, by using Neo-Confucian issue, gewu qioligli, as well as terms, li 理 and suoyiran 所以然， with scholastic interpretations, Ricci produced a new view of gewu qiongli in the Tianzlz shiyl, in which he made his efforts to prove the existence of the Lord of Heaven.