儒學發展至宋代，為了回應佛教思想的衝擊，不得不從現世人生的關注，推及於宇宙起源的探索與生死的思考等問題；其中對鬼神的討論，訂破了孔子以降「不語怪力亂神」的傳統。闢佛最力的朱熹，對鬼神的討論也最多。本文嘗試對朱熹之鬼神觀及其關於祭祀感格的說法作相應的詮應，檢視其理論上的得失，並從儒學的角度看失熹鬼神觀的提出所顯現的意義。

　　　　　Confucianism in the Sung Dynasty had turned to concern about the issue of life and death as well as the origin of universe. This was partly owing to the influence of Buddhism. It was worth noted that discussion about spiritual beings even violated the tradition, as Confucius avoided touching in his conversation with extraordinary things. Chu Shi was one of the most radical scholars who refuted Buddhism. On the other hand, he also had most discussion about spiritual beings. In this article, I try to examine the strength and weakness in Chu Shi's point and his discourses on telepathic inspiration in worship. And I try to explain the meaning of his standpoint from the background of Confucianism.