船山以「氣」言性，又說「心」不可加以有善無惡之名，其所言之「心」似乎不具有道德本心的觀念，實則不然。本論文的主旨，在於根據船山論證心固有仁義之德的義理，以探討其存心養性的工夫論。首先，指出船山認為道德實踐的本質工夫，在於體認本心、知性之德，由此分析其論心、性交相成之道。其次，由「正心」、「誠意」交相成之道，分析其論心、意貫通的工夫。最後，由「廣心」、「文情」交相成之道，分析其論性、情貫通的工夫。

Wang Chuan-Shan interprets nature by “air,” and argues that “mind” cannot be added with the comment of being good or being not evil. The “mind” he refers to seems to possess no such concept as the original moral mind; but actually it is not so. The objective of this paper is to explore Wang Chuan-Shan’s discussion of the ways to preserve the original mind and cultivate good human nature according to Wang Chuan-Shan’s argument that mind constantly has the virtues of benevolence and justice. First of all, the paper indicates Wang Chuan-Shan’s viewpoint that the intrinsic ways of moral practice is to realize the original mind and know man’s nature. From here, the paper analyzes his discussion of the link between mind and nature. After that, from the link between “positive mind” and “sincerity,” the paper analyzes his discussion of the link between mind and opinion. Finally, from the linkingways between “broadmindedness” and “artistic affection,” the paper analyzes his discussion of the link between nature and affection.