目前學界對船山《易》學的研究大部分是集中在論題內容的闡釋。稍有涉及方法 者，往往說：船山的思維方式是一種「兩端而一致」的辯證法。本文的目的是透過<周易內 傳發例>的解析來說套三個論題。第一是要說明：船山的思維式嚴格說並不是辯證法，因為 ，船山並不從矛盾對立，而總是從「一致」這個角度來了解兩端。第二，船山的思維方法雖 然不是辯證法，但仍然是一種綜合性的思路，而他的綜合思考模式並不可離開他的義理觀點 而了解。事實上，他的各種不同的綜合方式都是由他的義理觀點所決定的。第三，船山的義 理觀點不僅僅決定了他的概念的綜合方式，同時也決定了他解釋《周易》的方式。本文的重 心就全部落在：船山概念的綜合方式、解釋《周易》的方式與其義理觀點之關係的展示上。

　　　　　Previous studies of the Chuanshan's interpretation of I-Ching focus on its doctrines. Additionally, there has been a popular opinion that Chuanshan's mode of thinking is dialectical in emphasizing the unity of two extremes. The purpose of this article is to justify three themes through a detailed analysis of the article "The Principles Setting in the Inner Commentary of Chou-I". The first theme explains that Chuanshan's mode of thinking is not dialectical because Chuanshan understood the two extremes as consistent rather than as contradictory. Second, although Chuanshan's mode of thinking is not dialectical, it is nevertheless synthetic. His mode of synthesis, further, is not to be understood outside his fundamental worldview. In fact, his different modes of synthesis are determined by his fundamental worldview. Third, his ontology determines not only his modes of synthetic thinking, but also his mode of interpreting the I-Ching. The gravity of the article lies in unfolding the relations of Chuanshan's ontological views, his synthetic modes, and his mode interpreting I-Ching.