明道之天人一本論所開展的生意盎然之天理觀、「性氣相即」、「生之謂性」的徹上徹下之本體性命理論、以及「仁者渾然與物同體」的心性修養理論，對於後代的儒學，特別是湖湘學派與陸王心學具有繼往開來的關鍵價值。因此，中肯地詮釋明道天人一本論的理論體系，成為開展儒家存有論與心性論之歷史發展的一個重要環節，並能為整個宋明儒學的研究奠定一個良好的理論基礎。本文的研究目標將以明道的天人一本論的詮解為核心，透過對照牟宗三與唐君毅兩先生的詮解，並闡發其如何開展足以啟發後學的存有向度與人性價值。
Cheng Ming-dao's theory of heavenly principles, his theory of ontological nature and life and his theory about the cultivation of mind-nature were crucial to the latter development of Confucianism, in particular to the Hu Xiang School and the Lu-Wang doctrine of mind. Therefore, to interpret relevantly Cheng's theory of integration between heaven and man is crucial to the historical development of Confucian ontology and mind-nature theory and forms a solid theoretical foundation for the research on Neo-Confucianism. In view of Mo Zong-san and Tang Jun-yi's interpretations, we would explicate how Cheng's theory of integration inspires the ontological dimension and humane values of its latter development.
