船山從實存的眼光出發，由主體功夫的視域討論形而上內容的開顯。為矯王學末流對內向功夫的過分側重，船山一再重申形而下在實踐上的意義，意在指出天道與現實生活的相即不離。因此船山開掘即器顯道的道體活動面向，旨在突顯形上道體的活動創造義，以提舉形而下在實踐過程中圓成德性的意義，使功夫由內在證悟的側重，重歸於日用的平實踐履。其同於前儒處，在於延續天道性命貫通的傳統，肯定內在體證在道德實踐的關鍵地位，但他更推進一步，極力創發形而上本體的活動面向，並以之規範功夫進路，以致於處理體證問題時，順當將功夫重心從對證體的討論移至對致用的注重。這在功夫意義上，能將宋明儒側重主觀面體證實踐的面向，引導至現實承擔的外向活動，進而補足了客觀面的創發虛歉。

Chuan-shan employs realism to discuss the metaphysical subjects especially in the light of the ontological horizon. To correct the later schools' overemphasis on inner contents, Chuan-shan repeatedly stresses the significance of the praxis of materialism in an attempt to achieve the fusion of logocentrism and practical lives. That is, Chuan-shan explicates the principle-the Word being manifested in material world. And, by this, he pinpoints the creative significance of metaphysical logos, and brings into light the transformation of the material world into morality. This shifts the emphasis of intrinsic enlightening to the application of the philosophical theory in common lives. Like his predecessors, Chuan-shan continues the traditional point of view-oneness of the heavenly Word and Sinming (nature and the destined mission). In addition, he ensures the importance of materializing inner ontology into moral practice. Furthermore, he earnestly creates and develops the activities of the metaphysical ontology, and makes clear his theoretical approaches. Moreover, in dealing with the problems of practical experimentation, he smoothly shifts the emphasis of ontological dialects to that of practical application in everyday lives. This, in a sense, successfully transforms the subjective praxis of the scholars in the Sung and Ming dynasties into the outward activities in practical life, then eliminating their lack in the objective explication and illustration.