In this article the author analyzes the general principles of the ontology of Ch'eng Hao and Ch'eng I and traces their connections . 　　Holding an Immanent Vitalism , Ch'eng Hao suggests by "the Oneness of Heaven and Man" that Heaven（t'ien）, being the same as Way（tao）, Divinity（shen）, and Creativity（sheng）, is completely immanent in Man（jen） and other creatures . By the concept of Heavenly Principle（t'ien-li）Ch'eng Hao means both the natureness of Existent Nature（ch'i-chih chih-shing） and the reality of Heavenly Way , thus implying a development from naturalism to teleology . By the concept of Destiny （ming）Cheng Hao also shows the twofold tendency and suggests a trust in Desting at the level of Heavenly Way . The ontology of Ch'eng I has three phases : (1) Asserting the a priori permanence of the Way , he establishes a teleology of moral discipline . (2) Maintaining a strict division between Substance and Function , he identifies Principle with the transcendental and immovable Substance . (3) He delimits Destiny at the level of Material Force（ch'i）. However , since Way is to Destiny as Substance is to Function , moral effort may result in the changes in Destiny .