本文旨在於探討朱子的心是為「心即理」還是「心具理」，以及他的哲學能否講一有活動性的理。首先，筆者以為朱子「心」雖可說是「理在心內」，可調整為「心本具理」。但其仍應置在牟先生「心具理」的框架之下，格物中的心，還是「心與理為二」、善惡混雜的「氣心」。其次，朱子的格物思想當可區分為三重境界，第一，為「心與理為二」下的即物窮理。其二，為向內體證心中本有之理的型態。第三，就是豁然貫通至於盡心的「心理相融」之境界。最後，筆者以為朱子雖不合於牟先生的道德形上學及本體宇宙論的規定，他的理並非嚴格意義下的「即存有即活動」之理，然他的確是可以從其認知心去體證有活動性的理。而且，其形上學呈現了「理一分殊」之動態的宇宙論。

This paper discusses the relationship between mind and principle in Zhu Xi's alternative tenets - either ”mind (xin) is principle (li)” or ”principle is connected with mind” - and also tries to judge whether Zhu Xi's principles are active.In this article, we recognize that Zhu Xi acknowledged ”principle in mind” which can be modified as ”principle originates from the mind”; nevertheless, in his thought concerning investigation, mind is separated from li and belongs to qi, which has both good and evil inclinations.By researching Zhu Xi's works, we find that in his thought about investigation there are three different aspects. First, Zhu Xi found principles from all things, that is, mind and principle are not one. Second, he searched for principles through our inner minds. Ultimately, mind and principle are united in the realm of enlightenment.Finally, although Zhu Xi's philosophy could not fit into the judgments in Mou Zong-San's moral metaphysics of Confucian onto-cosmology, and principles in his thought - such as ”a being and also being active” - do not correspond to Mou's theories either, Zhu Xi's system in fact grasps an active principle of the cognitive mind. Consequently, we still hold that Zhu Xi's cosmological thought displays an active state of ”the oneness of principle and the distinctiveness of the particular” in describing this world.