方以智認為泰西「質測頗精，通幾未舉」，「通幾」與「質測」之所以分別立於中西，關鍵在於主體對於天的領受之別，遠西將天視為「定算」的對象，中國儒家則將天感悟為萬物資始的「於穆不已之天」。在方著中，「通幾」是有關人的內在德行的「無息之至一」，質測的對象是外與多。按照儒家「合外內、貫一多」的原則，「通幾」之學可以彌補西學「術取捷算」、「塞通為術」之不足，而「質測」之學則可醫治理學家的「遺物」之病，中西文化不僅相融無礙，而且可以相資為用。

Yizhi Fang believed western culture was good at “Zhi ce”, but don't understand “Tong ji”. The reason is that Chinese culture and the western culture have different views on “Tian”, Westerners regarded “Tian” as an object to be measured, while Confucians in China regarded “Tian” as Dao which is related to human virtue. In Yizhi Fang’s books, the “Tong ji” is an absolute and eternal entity which never ceases, and the object of “Zhi ce” is external and multifarious. According to the principle of “unifying the intenal and the external, penetrating the one and the many”，Chinese culture can make up for the deficiency of loss morals of western culture, and western culture can cure the weakness of Song-Ming Neo-Confucians’ negligence of natural science. Therefore, Not only are Chinese culture and Western culture compatible, they can also enrich each other.