Gu Xian-cheng and Gao Pan-long were the re-founders of the Dong Ling Academy and the advocates of concrete thinking in the late Ming Dynasty. They specialized in not only Neo-Confucianism but also the Five Books, especially the Book of Yi. They couldn't agree with the mediocre followers of Wang yang-ming's doctrine, who distorted the first sentence of Wang's four-sentence teachings; therefore, Gu and Gao re-established the tradition of the good-nature theory and possessed the way of Heaven with metaphysical sources. They returned to the tradition of Zhou Lian-xi, Zhang Zai, Cheng Yi-chuan and Zhu Xi, emphasizing on the moral metaphysics of the doctrine of Yi and organizing the everlasting good virtues and principles about the "good nature" and "way of heaven succeeding goodness into nature" into a coherent ontology. They also disagreed with the almost wild zenist scholars of the late Ming Dynasty who broke apart the four-sentence teachings, seeing the first sentence as the entity and the latter three as the cultivation. Gu and Gao borrowed Zhu Xi's theory about "being respectful to exhaust the principles of things" to remedy the hollowness of the approach of those mediocre followers of Wang and re-insisted on the concrete thinking of the unity between entity and cultivation, teaching and learning, and entity-building and employment. This is how they set out to interpret and make sense of Zhou Yi. In this paper, we are to discuss Gu and Gao's theory about the unity of the virtue of Heaven and Man in their doctrine of Yi through the following four aspects: first, the current issues and theoretical orientations about Gu and Gao's doctrine of Yi; second, explaining the everlasting virtue of Heaven in terms of Ying/Yang; third, discussing the virtue of heaven given to Man regarding the way of Heaven; and fourth, the value choices and practical cultivation of the unity of the virtue of Heaven and Man.