本文題為《王船山《四書》詮釋之研究─以「內聖外王」開展之》，主要針對王船山重建儒學的典籍依據來自於《四書》，且《四書》詮解亦是他眾多著作中著力最深、用力最勤的典籍。除此之外，內聖外王不僅是儒者的目標，更是深受亡國之痛的王船山重建儒學的思想旨趣。因此，本文分別就(1)思想旨趣、(2)哲學體系、(3)著述最為大宗、(4)經典詮釋方法等四項理由來指出研究王船山《四書》詮釋的動機與貢獻。並且嘗試藉由王船山的《四書》詮釋達到以下幾個目的：(1)「內聖外王」不僅是王船山的根本旨趣，也是儒學傳承的精神方向。因此，當本文嘗試以「內聖外王」為其《四書》詮釋之理論開展的研究進路時，則有必要指出王船山「內聖外王」思想之新意涵，以避免落入其自身告誡後學者「成片抄襲，有文字而無意義」的窘境。(2)《論語》、《孟子》、《大學》、《中庸》皆有其獨立的論述架構，儘管王船山《四書》詮釋版本主要是依循著朱熹《四書章句集注》而來，但對於《四書》的內在連繫並未有一整體性的解說。換言之，本文雖嘗試由「內聖外王」開展王船山《四書》詮釋理論，實則其內在理路仍是建立於「氣論」思維。因此，如何由氣論闡述內聖外王以整全各自具有獨立論述架構的《論語》、《孟子》、《大學》、《中庸》便是本文的第二目的。(3)藉由上述1、2兩點，給予王船山《四書》詮釋內涵在儒家義理發展史上的基本定位。
在論文研究進程上，分為五部分：
首先，針對王船山《四書》詮釋之問題淵源，立基於「內聖外王所涉及到的重要哲學問題在歷史演變下究竟呈現出何種樣貌，使得王船山有必要透過《四書》重新檢視理學發展至今何以導致學術與政治的敗壞，甚至帶來亡國的弊病」這一課題，嘗試討論三要點：(1)宋明理學《四書》詮釋的兩種基本進路；(2)理氣關係的定位思維轉向；(3)由此而來的對「外王經世活動」之正視。
第二，針對內聖之學的理論基礎，分別討論氣論基礎與心性情依據兩部分。就氣論基礎而言，指出其內容至少可分為：(1)透過天地萬有皆是由氣化流行所產生的觀點，強調天人之間皆是實有之氣，理雖不離於氣，卻只是表述氣化之行程義的律則。而且就宋明理學講求天地運化之過程為體用關係來看，王船山主張理與氣是體用相涵、相互為體的關係，以否定理體氣用、理先氣後的程朱哲學二分思維；(2)由氣之運化的規律解釋理一分殊，並指出陰陽氣化變合所呈現的不僅是萬有之所以生，也是善與不善之源由；(3)藉由氣化流行所展現的健動不已之特性，釐清儒學的精神在剛健不已，而非道、佛異學的寂靜止息，故以靜坐為主敬工夫絕非聖人用力之處。就心性情依據而言，指出其內容至少可分為：(1)透過氣的運化不止，指出人在生命過程中皆無時無刻地承受著天命所下貫而來的性，也就是吾人所熟知「性日生日成」的獨特人性論主張，並透露出生命的存在是一個動態的實踐發展過程，內聖之學亦是生命存在中無止境的修養過程。(2)藉由理只是氣化之行程義以及氣理不二的觀點，主張氣質之性就是人的本然之性，駁斥在氣質之性外尚有義理之性的存在，且是善惡之依據的傳統理學主張。(3)在陰陽二氣之變合過程落實到人之性情之分的觀點下，除了承繼孟子性善說的主張之外，更指出吾人為惡或不善之行為的可能性在於「情」，也就是罪情論的主張。(4)由天之陰陽為仁義、變合為心之知覺運動，指出心未即是理，無法必然為善，須養其性為心之所存，以免情妄動而有惡。故所謂「心統性情」說是指心函受性與情，亦即此心乃兼乎情而不純乎性的包含道心與人心之別的統稱。
再者，針對內聖之學的工夫進程，所探討的不僅是針對王船山如何批判、繼承朱熹於工夫論的主張，如格物致知、知言養氣、存理遏欲等，還就王船山所主張的讀書態度與方法之內容以及由此而來關於知行問題的探討有其必要的解說。
第四，針對外王之道的內涵，分別從「外王意涵的釐定」以及「外王之道的具體落實」這兩部分著手討論以外王之道為中心考察王船山如何於《四書》詮釋過程中，開顯出不同以往的儒家外王之學的新生面。
最後，在前面論述的基礎上，進一步地處理以下三個課題：一者，分別就王船山自身思想體系與就現今眼光視之來看內聖與外王之間的意義關聯與理論限制與困難，以及可能引發的相關倫理問題。二者，補充與統整王船山的思想體系，並嘗試在儒學史的經典詮釋脈絡下予以義理上的定位，以作為王船山《四書》詮釋的未來展望之可能方向。三者，重新回顧本文各章的論述重點，作為最後的總結。

This dissertation’s title is “A Study on Wang Chuan-shan’s Four Books which is Developed from the View Point of “Inner Holiness and External Reign”, the main discussion is how to explain Inner Holiness and External Reign on Four Books by Wang Chuan-shan. Four reasons are indicated to prove that this dissertation is reasonable: (1) The purport of Wang Chuan-shan’s thought. (2) A system of philosophy. (3) The maximum of wrote. (4) The method for interpretation of classics. And I try to reach three purposes in conclusion: (1) To indicate new Inner Holiness and External Reign of Wang Chuan-shan. (2) Because each of these four books ,“The Analects of Confucius”, “Mencius”, “The Great Learning” and “The Doctrine of Means”, has its own framework, my dissertation indicate how to integrate Four Books by Qi. (3) To explain the Wang Chuan-shan’s philosophy position in Confucianism History.
I discussed five parts on the study course of dissertation:
The first part is about the cause on interpretation of Four Books by Wang Chuan-shan. I discussed three points: (1) Two approaches to interpretation of Four Books on Neo-Confucianism. (2) The changes of the though of relationship between Li and Qi. (3) To value the External Reign activities.
Secondly, I discuss “Qi theory” and “Mind”, ”Nature”, ”Feeling” theory under the base of Inner Holiness theory. Earlier, explain three points: (1) The world were full of Qi, Wang Chuan-shan emphasize what the relationship between Heaven and Human are Qi. Although Li isn’t separate with Qi, Li only show the process of Qi. If about the relationship between Essence and Function, Wang Chuan-shan opine the Doctrines of Li and Qi include each other, deny Li and Qi or essence and function is separation, example Cheng-Zhu Neo-Confucianism. (2) The theory of Li-yi and Fen-shu by Qi transformation, and point out that everyone was produced and the cause of virtue or virtuelessness by Yin and Yang Transformation. (3) Through Confucianism is creativity by Qi transformation, it is different from contrast Taoism and Buddhism. So Meditation should not be Confucian main praxis.
As for “Mind”, ”Nature”, ”Feeling” theory, there are four points: (1) Through Qi transformation is creativity, emphasize what Human Nature were given by Heaven on the go, the opinion is named “Xing Ri Sheng Ri Cheng”. (2) To opine Natural disposition is Nature of heaven and earth, don’t be separated each other, and deny Natural disposition is evil, but Nature of heaven and earth is virtue. (3) Because Natural disposition is not evil, so Wang Chuan-shan must explain what the cause of evil is. He attributes evil activity to “Feeling”, opine “the theory of Zui Feeling”. (4) To discuss the theory of Heart governs Feeling and Nature. Because “Mind” has two meaning: “The Mind of Nature” and “The Virtue of Humanity”, mean “Nature” and “Feeling” individually. So we should have Moral praxis, avoid activity of unreasonable Feeling.
Third part is about the praxis process in Inner Holiness, not only discussing how Wang Chuan-shan inherits and criticizes Zhu Xi though, for example, “Ge-Wu Zhi-Zhi”, “Zhi-Yan Yan-Qi”, “Cun-Li E-Yu”, etc, but also interpreting attitude and method of reading, and discussing the relationship between Knowing and Cultivating.
Forth part is about the meaning of External Reign. This dissertation elaborates the interpretation of “what External Reign on Wang Chuan-shan is” and “how to practice in the theory of External Reign” on Wang Chuan-shan’s Four Books. To display new though on Wang Chuan-shan’s Four Books differ from Neo-Confucianism in Inner Holiness and External Reign.
Finally, on the basis of explaining earlier, I talk about three topics further: (1) To discuss the relationship between Inner Holiness and External Reign on Wang Chuan-shan’s though and a point of view now, and extend to ethical topics. (2) To replenish and integrate Wang Chuan-shan’s ideology, and try to explain the Wang Chuan-shan’s philosophy position in Confucianism Interpretation of Classics History, as well as develop other topics in the future to Study on Wang Chuan-shan’s Four Books. (3) To review the important viewpoint every paper, as conclusions of this dissertation.