本文擬說明船山乃重「氣」道德論者，其雖有承繼宋明理學的「理」，但卻非全然複刻。在重「氣」的基本思維上，「理」必然是「理氣不二」之「理」，此種觀照「理」的方式，更加強調現實存在樣態的「理」。所以，無論是「氣外無理」，抑或「理善則氣無不善」，船山對「氣」的關注比例，明顯提升許多，因而導致船山論「理」已稍異於前儒。其次，船山認為「氣質之性」是本然之性，這是從原始存在去肯定「氣質之性」，未將「氣質之性」視為對反於「天地之性」。並且，船山從「理欲皆性」與「遏欲存理」等說法，消弭理欲必然對立的緊張關係，使得「人欲」在客觀現實層面上，具有正面理解的可能，不再僅是「滅人欲」而已。由此可知，重「氣」的船山思維，實已有異重「理」道德論者，而這也即是一種反思。

This paper attempts to demonstrate that Wang Quan Shan is a qi-emphasized moral theorist. Although succeeded the Song-Ming Neo-Confucianism thoughts of ＂reason,＂ Wang did not fully embrace the related theories. On his ＂qi-emphasized＂ basis, ＂reason＂ is seen as the ＂reason＂ of＂ un-separateness of reason and qi, ＂ and thus ＂reason＂ has been placed more emphasis upon ＂reason of real existence condition.＂ Whether focusing on that ＂reason will not exist without qi＂ or on that ＂goodness of reason is equal to goodness of qi＂, Wang apparently paid more attentions to ＂qi＂. Wang's emphasis led his discussion of ＂reason＂ to a slightly different direction from the previous theorists. Moreover, Wang regards ＂natural disposition＂ as one's inherent nature, because he sees ＂natural disposition＂ derives from original existence instead of seeing it oppositional to ＂philosophical connotations＂. Furthermore, Wang did not reject human desire for he attempted to ease the tensional relationship of absolute opposition from his statements such as that ＂reason and human desire are both natural＂ or that of ＂controlling desire and cultivating reason＂. Wang's thoughts also brought possible the direct understanding of ＂human desire＂ in an objective and realistic perspective. Hence, this paper provides both a clear view of Wang's qi-emphasized thought different from reason-emphasized moral theorist as well as the reflections.