張載之「心」在宋明理學中有其成始與成終的價值，從北宋至明末王船山，張載觀念的發展影響程朱陸王深遠。然而，其論心性的步驟似與孟子相反，傳統上孟子盡心、知性與知天的進路，很明顯地是由下往上說，先論道德主體的盡心，次論知性、知天的範疇，從人道說天道。然而，張載云：「天地之塞，吾其體；天地之帥，吾其性」*則是由上往下說，強調因「天地之塞」方可言「吾其體」也，乃由天道說人道。此兩種表達差異的原因，以及其「心」觀念的內涵與形上基礎，即源自其氣論與心性論的內涵；本文將反思張載如何從太虛與太和之氣論，透過其感通與感者性之神等觀念重返心性論，觀察其如何對傳統儒家心性論建構一新的形上學。

Zhang Zai's ＂mind＂ launched and concluded Neo-Confucianism, having great impact on the scholars from the North-Sung Dynasty to the end of the Ming Dynasty. However, the steps he took in his investigation of mind-nature are opposite to those taken by Mencius. Mencius's approach from exhausting the mental constitutions, knowing nature to knowing heaven was obviously moving from the bottom to the top, addressing the way of man before the way of heaven. However, addressing the way of heaven before the way of man, Zhang Zai said, ＂that which extends throughout the universe I regard as my body, and that which directs the universe I consider as my nature.＂ The difference between Zhang Zai and Mencius's statements, along with their respective ideas of ＂mind＂ and corresponding metaphysical foundations, originated from their respective doctrines of chi and doctrines of mind-nature. Here we would reflect on how Zhang Zai returned to the doctrine of mind-nature from the doctrine of chi through the ideas of correspondence and arousal being the marvelous quality of nature and discuss how he constructed a new metaphysic theory based on traditional Confucian theories of mind-nature.