本文旨在探究王船山（A.D.1619-1692）「即氣言易」之義蘊，明清鼎革之際，諸多儒者們反思家國之憂患，對於當時之思潮提出批判。而王船山即欲重新詮釋與重建《周易》之義蘊，成就吾人道德實踐之事。然吾人在此要進一步追問的是，為什麼船山欲重建與詮釋《周易》呢？就船山之立場而言，並非為儒家「易學」之道德實踐之原義。船山強調吾人做學問之目的，即在開展人文化成之功業，而其以為一切人文化成之核心義蘊，即在於「乾坤」二德之上。是以本文之開展，底下筆者即分兩小節闡述船山如何以其義理，重新詮釋與重建「《周易》中『乾坤』二卦」之義蘊；接著說明「船山義理之乾坤並建之義蘊」。以下即依上述之架構，逐步展開討論。

This article aims to inquire into Wang Chuan-shan (A.D.1619-1692) ＂Chi theory of Yi-Jing＂ the implication. When the Ming and Qing Dynasties tripod with two handles leather, many Confucian scholars instead are homesick misery of the country, proposed the critique regarding at that time the ideological trend. But Wang Chuan-shan namely wants the annotation with to reconstruct ＂the Book of Change＂ again the implication, the achievement we matter of the moral practice. However we must further closely examine in this, why does the ship mountain want to reconstruct and the annotation ＂Yi-Jing＂? Standpoint of speaking of the ship mountain, is by no means the Confucianist ＂Yi-Jing＂ primary meaning of the moral practice. The ship mountain emphasized we engage in scholarship the goal, namely turns into the meritorious achievements in the development humanities, but it thought all humanities turn into the core implication, namely lies in ＂the universe＂ above two Germany. Is development by this article, how under is the author the weight section elaboration ship mountain by it ＂Pneumatics＂, again annotation and reconstruction ＂in Yi-Jing' universe' two ancient divination symbols＂ implication; Then explained ＂universe of the Chuan-shan Thought and constructs the implication＂. The following namely according to the above construction, launches the discussion gradually.