本文通過研究朱子對周濂溪《太極圖說》及《通書》的詮釋，以證明朱子「理」有其活動性，視為生生之理。
首先，本文以為朱子的理雖然是從氣化中推證的「所以然之理」，但此理仍可推動甚至妙運於陰陽之氣中，而使其氣機生生不已，即可以他的「理搭于氣而行」來理解。
另外，本文以為朱子不論是在說太極「動而生陽，靜而生陰」，或是《通書》中的誠體流行，皆是在說太極之理發用下貫至萬物成性的流行過程。而且，這並非只是氣的流行，理本身亦與氣同時發用。
所以，本文以為朱子與濂溪對道體的體悟方式雖是不同的，朱子是「逆推」或「認知」的方式，但他所指涉的「理」仍是有活動性的生生之理。

In this paper, I research Chu Hsi's interpretation of Tung-Shu(《通書》) and an Explanation of the Diagram of the Great Ultimate(《太極圖說》) to justify his concept of the principles(理) are active and then to name it by the vital principles(生生之理).
Firstly, I recognized the Chu Hsi's principles seems to be the cause to Chi of Yin and Yang(陰陽氣化), but as the vital principle. they activate the Chi of Yin and Yang(陰陽氣化). It accords with Chu Hsi's idea of " the principles attach to material force(Chi) to operate"(理搭于氣而行).
Secondly, no matter what " The Great Ultimate though movement generates Yang and it though thanquility generates Yin(太極動而生陽，靜而生陰),or the movement of Essence of Sincerity's(誠體) in Chu Hsi's interpretation, Chu Hsi describes a ever-lasting ans living process of The Great Ultimate. In the process, The Great Ultimate itself deseconds to all things and then everthing obtains its nature from it. Furthermore, the ever-lasting and living process does not work only by material force,but also by the principles.
Consequently, although Chu Hsi's understanding of the principles by " reverse ratiocination " is different from Zhou Lien-xi's resoniong(周濂溪), the principles in Chu Hsi's realization are active and living.