在氣化宇宙的思維裡，唐人開始思考人與天的關係，其間或有不同，但這些思考皆奠基於天人整體的預設立場。那麼，在天人宇宙中，人究竟該如何做？唐人對此各有說法。特別是中葉以後，道教煉丹以氣、《易》為關鍵，取法象天，將身體視為一小宇宙，與外在大宇宙呼應，其工夫特殊之處，亦在於斯。佛教禪宗則是直證本心，認知世界之虛妄幻影，同樣亦不脫離天人整體的觀點。循此而下，氣論是理學家世界觀的基礎、心性是他們的修養依據，易、太極圖則是示諸後學的入道法門。如此種種，固然可上溯先秦儒學，但也是因為理學家使用了唐中葉以後的思考模式與思想資源，然後遙望先秦儒學，建構己說所致。本文的研究，就是要以氣、易、天的角度，探溯北宋理學淵源，並企圖說明這種變化發展。

From the thought of the universe full of Qi, people in Tang Dynasty
started to ponder on the relationship between man and heaven. There might
be differences; however, these ideas were based on the presumption of integrity of man and heaven. Then, in what way should a person do in this
world? People of Tang Dynasty had diverse opinions and theories about it.
Especially after the middle period of Tang Dynasty, the Taoists considered
Qi and the Book of Changes as the key points of making pills of immortality,took the heaven as their model, regarded the human body as a microcosm that could respond to the macrocosm outside, and the unique place of practice lay in that. On the other hand, the Zen sect of Buddhism proves with heart directly, and realizes the falseness of the world as illusion; yet similarly, it does not break away from the viewpoint of integrity of man and heaven.Following this tradition, the theory of Qi was Neo-Confucianists’foundation of world outlook, temperament was their basis of self-cultivation,and the Book of Changes and the diagram of cosmological scheme was the way of entering Tao that they showed the students of younger generation.No doubt that these features could be traced back to the Pre-Qin Confucianism;however, we cannot deny that the Neo-Confucianists used the thinking mode and resources of those after the middle period of Tang Dynasty, then
looked far into Pre-Qin Confucianism, and constructed their own theories.
The research was to explore and retrace the origin of North Song Neo-
Confucianism from the angles of Qi, the Book of Changes, and the heaven,
and attempted to explain the development.