本論文旨在經由一宏觀的歷史理解，對於明末清初的思想觀念做一深度的 釐清，並重新審視船山學的關鍵性地位，再進一步探察儒學發展的脈動。首先，筆者審視了 思想史上「明清之際」之為「斷裂」或「連續」的問題。再者，筆者連帶引出「道德天理論 」、「道德本心論」與「歷史人性論」的三個典型對比。宋、明、清以來的儒學，由超越的 形式性原則之重視，一轉而強調內在的主體性原則；一方面再轉而為純粹的意向性原則，另 方面則由經驗性的重視轉向歷史性與社會性的重視。這又與純粹的意向性原則的重視之再轉 向歷史性與社會性，恰好合軌。其次，筆者經由船山對於「格物致知」的詮釋來闡明其內在 存有學理路的變遷，並豁顯船山學在「明清之際」的獨特性。

　　　　　The purpose of this thesis is to deepen and clarify the philosophical concepts of the period of the late Ming through the early Ch'ing Dynasties, by understanding them from a broad historical overview; as well, this essay aims to re-evaluate the critical importance of Wang Fu- chih's philosophy, and finally, to examine some factors in the development of Confucianism. First, the author examines the problem of "continuity" and "discontinuity" in the history of Chinese philosophy from the late Ming to the early Ch'ing Dynasties. Secondly, the author makes comparisons between three paradigms: "Moral theory based on transcendental principle", "Moral theory based on ontological mind"; and "Moral theory based on human historicity. " Confucianism after Sung, Ming, and Ch'ing Dynasties, has made a turn from an emphasis on the principle of transcendental formalism to an emphasis on the principle of immanent subjectivity. It then turned to a principle of pure moral intentionality, as well as from the emphasis on experience to an emphasis on historicity and sociability. This also means it turned from the emphasis on pure moral intentionality to one on historicity and sociability. Also, the author points out the evolution within Wang Fu-chih's own philosophy, focusing on the case of "ke-wu chih-chih"; and shows the uniqueness of Wang Fu-chih's philosophy during the period of the late Ming to early Ch'ing Dynasties.