生死是生命哲學的一個重要議題，儒家生命哲學自孔子開始，就對生死問題有較為深入的探討。然而，隨著佛教和道教的興起，關於生死問題變得異常糾結起來，因為和儒家理性精神相對的是佛教和道教對生命輪迴、不死的宣揚。《正蒙》係宋儒張載晚年的哲學著作，其對儒家「死生之說」有較為全面的闡釋。立足於「氣不能不聚而為萬物，萬物不能不散而為太虛」的宇宙本體論預設，《正蒙》把死亡現象還原為有限生命歸向無限「太虛」的必然過程，由此不僅在理論上支持了儒家對人必有一死的正解，而且還在倫理態度上肯定了他們對人生歷程的積極籌畫。從反思「存沒關切」到倡導「民胞物與」，再到追求「德福兼致」，儒家籌畫人生的方式無不被合乎邏輯地展現出來。

The matter of Life and death is a key issue in the philosophy of life, and Confucian philosophy of life had discussed this issue in depth from the time of Confucius. However, with the rise of Buddhism and Taoism, the issue became too complex to be made clear because it was the idea of life transmigration and the idea of life immortality that is opposite to Confucian rational spirit. Correcting the Unenlightened is one of Chang Tsai`s philosophical works in his old age, which contains a comprehensive construction of Confucian Theory of “Death-and-Life”. Based on the Cosmic Ontological default of Gas-Accumulation and Gas-Dispersion, the process from life to death was reduced to a necessity from finite life to infinite Taixu, and by doing that it not only theoretically supported the Confucian right view that death befell all men alike, but also highlighted the need of their actively projecting life on the moral standpoint. By reflecting the concern about living style and living attitude, advocating the genuine care of men and things, and seeking for the acquisition of the morality and happiness, approaches of Confucian projecting life were reasonably demonstrated in Correcting the Unenlightened.