朱子對「人心道心」的詮釋採用《中庸》「未發已發」的模式，意味著未發已發問題是朱子人心道心說必須要面對的問題。一般認為，朱子的人心道心均屬已發，但這種理解因未發之心的缺席會導致「大本」不立的嚴重後果。實際上，朱子對道心的理解沒有局限在已發的階段，道心兼具未發已發，而人心只屬於已發。由此，朱子自中和新說確立的心論思想在人心道心說中得到了貫徹，這意味著朱子心論的一貫性與圓融性。

In the interpretation by Zhu Xi, Ren Xin (人心, the human mind) and Dao Xin (道心, the way of mind) are approached through the Weifa-Yifa (未發—已發, the unaroused and aroused) framework derived from the Doctrine of the Mean. It is widely held that the Ren Xin and Dao Xin, as expounded by Zhu Xi, fall under the category of Yifa. Nonetheless, such an interpretation, by overlooking the significance of Weifa, entails the serious repercussion of neglecting the Daben (大本, the fundamental origin). Zhu Xi’s conception of Dao Xin, however, is not limited merely to the Yifa phase; it integrates both Weifa and Yifa phases, whereas Ren Xin is attributed solely to the Yifa phase. Hence, Zhu Xi’s theory of mind, rooted in the new theory of Zhong-He (中和, equilibrium and harmony), is reflected in his exposition of Ren Xin and Dao Xin, underscoring the coherence of Zhu Xi’s philosophical perspective on the mind.