朱子是位影響力甚大的儒者，對其哲學的不同詮釋，往往影響了對中國儒學和東亞儒學的不同理解。而決定朱子哲學樣貌的關鍵，則在於如何詮釋他所說的理和心，其中，理是否有活動義，以及心是否有道德義，是本文論述的重點所在。關於理的部分，本文認為朱子的理原本就具有活動義。他一方面以理為本體，以氣為作用，理的活動產生了氣的活動，也就是說，理的活動是氣之所以有活動的本體根據，而氣的活動則表現了理的無窮作用。二方面他則區分了理為形上、氣為形下，兩者的動靜屬於不同的層次，關係雖然密切，但卻不能混雜。在心的部分，本文首先以大量的文獻論證朱子對道德本心的肯定，說明其不僅只是認知心。其次，闡明朱子的心是包含性與情在內的整體，性是心的本體，情是心的作用，而心則是貫通形上之理與形下之氣的存在。

Zhu Xi朱熹 was a greatly influential Confucianist, and the different interpretations of his philosophy have often influenced the different understandings of Chinese and East Asian Confucianism. The key to getting a picture of Zhu Xi's philosophy lies in how one interprets li理 and xin心 in his writings. More specifically, this article will focus on whether or not for him Ii has implications of activity and xin of morality. On the one hand, Zhu Xi regards li as substance and qi氣 as function; the activity of li produces activity in qi, or in other words, the activity of qi is the basis in substance of the activity of qi, and the activity of qi is the manifestation of the endless functions of li. On the other hand, he differentiates qi as metaphysical and qi as physical, with their respective activity belonging to these different levels. Although the relation between li and qi is a close one, the two cannot mix. Turning to xin (mind), this research first cites a large quantity of documentary evidence to demonstrate that Zhu Xi agrees with the idea of conscience, and that the mind is not only cognitive. I then explain that Zhu Xi's concept of mind is a whole containing both disposition and emotion. Disposition is the substance and emotions are the functions of the mind, and mind is that which links the metaphysical li with the physical qi.