「世界觀」可說是中華民國立國精神「本體、宇宙、功夫、境界」四方理論架構之核心，本文特別針對中華民國立國精神「世界觀」中的本體論部分試做檢驗，究竟孫中山與其理論繼承者蔣中正在耶、儒這個最根本的本體論上的繼承，是否已在繼承自耶儒兩家的義理上，真正建構出一個圓融無礙的本體會通理論。經檢驗孫中山形上本體義理，孫中山在中西本體會通上運用「調合會通」模式，以西方形上本體耶和華與商、周的人格神－天、上帝作為會通對象。至於蔣中正亦同樣以「調合會通」模式繼承了孫中山以耶和華與商、周的人格神會通。而蔣中正進一步在耶、儒形上本體的會通，採取的是以基督宗教的「上帝」與中國古代人格神之「皇天之天」來涵攝儒家的「天理之天」，在會通意義上是「以耶攝儒」的；惟此一創造性之銓釋，缺乏縝密之論析，類比性較強、主觀性較高，難以服儒者之心，此為美中不足。而吾人實有責任儘早為此一缺乏交集之耶、儒形上本體會通理論，提出現代性創造與辯證的詮釋義理架構。

“World View” can be regarded as the Core of of Gungfu (Theory of Practical Activity) and Jihngjieh(Philosophy of Mental and Physical State) connecting with Ontology and Cosmology of the founding Spirits of the Republic of China﹒ The purpose of this research is to examine the Christianity, and Confucianism’s Ontology Communication Theory systems of Sun Yat-sen and Jiang Zhong Zheng﹒They did much theoretical work to integrate the “Heave”of the Chinese Ancient times , and to integrate Confucianism and the Christianity . They applied many Christianity God’s theories to interpret the Confucianism’s classics. It seems that the “Heave” philosophy of Confucianism is quite the same as the “God”of Christianity in their works. Actually, They just made the use of the opportunity of the interpretation of the Confucianism classics to introduce and widespread the God‘’philosophy of the Christianity.In general, Sun Yat-sen and Jiang Zhong Zheng were Christians in their nature, and the interpretation of Confucianism and the integrating work between Christianity and Confucianism was all based on their Christian viewpoints.In this article the author intends to give a reflection on this theory.