從理學發展史觀之，張載透過氣論闡發天道性命的義理間架，具有雙重意義：一方面，對程朱理學而言，張載所提的「天地之性／氣質之性」、「天德良知／聞見所知」、「德勝於氣／德不勝氣」以及「天之化／人之化」等對舉概念，為天道性命之學提出奠基性的說明。甚至是他甚少論及的「心統性情」也經由朱子「存天理去人欲」之論，發展為逸出《正蒙》文脈的理欲觀。另一方面，反對朱子學者亦徵引張載氣論，直指程朱強分「理／氣」之非，批判朱子以「氣質之性」僅是「天地之性」墮入「氣質」限制中之說。明儒王廷相（浚川，1474-1544）以及清儒戴震（東元，1723-1777）等，皆為代表人物。由上可知，無論尊朱或反朱子者，不乏以橫渠氣論為思想源頭，創造性地詮釋了張載哲學。依此，本文嘗試推本溯源，一方面藉反對者批判理學家的理據，反思張載是否陷入「人有天地之性」的理論困境？另一方面，則探究「天地之性／氣質之性」所引發的交鋒，是否無從解消？全文共分五節展開討論。

Observing from the development of Neo Confucianism, through ＂The Philosophy of Spirit (Qi)＂, Chang Zhai the author, explicitly elaborated the principles of heaven as well as the nature of human, and established a doctrine that has duel meanings. From Cheng-Zhu school's point of view, the contrast ideas involving ＂the nature of universe/ the nature of human＂, ＂the virtues of heave/ the sensibility of human＂, ＂ethics outweighs human nature/ human nature outweighs ethics＂, and ＂the transformation of the universe/ the transformation of human＂ that Chang Zhai pointed out was a fundamental explanation for the principles of heaven. Meanwhile, the idea that ＂Heart rules senses and emotions＂, which he hardly mentioned about was characterized and developed into the philosophy of rationalism ＂with Zhu Xi's ＂Follow the principles of heaven instead of human desires＂, apart from his work ＂Correcting Youthful Ignorance (Cheng-meng). On the other hand, those scholars who contradicted with Zhu Xi also used the thesis from Chang Zhai's ＂The Philosophy of Spirit (Qi)＂ to point out the differences between ＂principle (Ii)＂ and ＂spirit (qi)＂ that Cheng-Zhu school forced to make, criticizing Zhu Xi for his statements that ＂the nature of human can only be purified by executing the principles of heaven＂ has framed the essence of ＂human nature＂. Confucian scholars such as Wang Ting-xiang (Xun-chuan, 1474-1544) in Ming Dynasty as well as Dai Zhen (Dong-yuan, 1723-1777) in Qing Dynasty are both the representatives. In a conclusion, scholars who either agree or contradict with Zhu Xi regarded Chang Zhai (Heng-qu)'s 'The Philosophy of Spirit (Qi)＂ the root of thoughts and therefore interpreted the Chang Zhai's philosophy in a creative way. Similarly, this article also intends to trace the origins, on one hand, in retrospect Chang Zhai's theory that ＂Human owns the nature of the universe＂ to find out the difficulties t at he could face with using the evidences that the critics opposed Neo Confucians; on the other hand, to explore a possibility of solution for the unsolved arguments, ＂the nature of heaven/ the nature of human＂. Both of which will be divided into 5 chapters for discussion.