就陰陽與太極的關係立論，船山認為只要承認陰陽不等於是太極，或說太極本無陰陽，太極因動靜而後生陰陽，則任何形式的說法，都無法不招致「無中生有」的批判，和佛老之說無法區別。為了徹底建立儒家實有的天道論，船山提出「陰陽一太極之實體」的理論，這使得他必須對易教「易有太極，是生兩儀」和周子「動而生陽，靜而生陰」之言做出不一樣的解釋。本文將會指出，船山對「生」的意義之規定，並非父生子之生，而是「立於此而生」的同有固有之生，太極之生陰陽是於（太極之體）上發生。是以，船山的陰陽太極關係論概不會造成太極和陰陽對立的二元論，也能避免了「無中生有」的矛盾。

　　　　　According to Wang Chuanshan, as long as we recognize that yinyang is not equivalent to tai-chi, or that tai-chi has no yin-yang and tai-chi produces yin-yang because of the movements, then all kinds of argument will be criticized as "making something out of nothing" or "resembling Buddhism or Laoism." To construct the heavenly order of Confucianism, Wang proposes the theory about the "being of yin-yang and tai-chi," which forces him to interpret the theory of yin-yang in the doctrine of I and Zhou Duen-I's theory of yin-yang in different ways. It is pointed out in this paper that Wang Chuan-shan's definition of "being" is not "birth of life" but "being here." The production of yin-yang by tai-chi happens on the fundament of tai-chi. Therefore, Wang's theory about the relationship between yin-yang and tai-chi would neither result in the dichotomy between tai-chi and yin-yang nor incur the contradiction of "making something out of nothing."