王船山從理氣、體用、道器、理勢、公私等多個維度，展開其政治哲學論說。天人關係論涉及政治合法性與正當性的問題，強調天與人、政治合法性與正當性的分疏與整合，並以民生和正當性為天人關係之機樞。郡縣論涉及治理結構和政治體制的問題，在為郡縣制辯護過程中，船山以民或天下為政治之主體，提出政治權力開放、民生困苦紓解兩個標準以衡判現實政治。相對君權論涉及政治權力的分配與制衡問題，船山賦予了道統和士權以獨立性、優先性地位，設計出涵括中央和地方兩個層面的政治分權制衡模式，探索了「合則成治」的新的治理方式。船山政治哲學展現出「匯歸一致」的思維特點，蘊藏著「事中探理」的哲學精神，許多觀點在今日仍具一定的價值與意義。

Wang Chuanshan has developed his political philosophy from the dimensions such as principle(li)-material force (qi), substance(ti)-function(yong), the Way(dao)-concrete existence (qi), principle(li)-tendency(shi), and public spirit(gong)-self-centeredness(si). His theory on the relationship between heaven (tian) and the people (ren) involves the problem of political legality and legitimacy. With people’s livelihood and political legitimacy as the core part of the relationship, it emphasizes the division and integrity between heaven and the people, and between political legality and political legitimacy. The discussion on centralized administration (Junxian) relates to administration structure and political system. Considering the people and heaven as the subject of politics, Chuanshan in this theory has raised two yardsticks of evaluating the real situation of politics. One is the openness of political power，the other is the solution to people’s distress and weariness. The theory of relative monarchical power concerns the distribution and balance of the political power. Chuanshan gives independence and priority to the tradition of the Way (daotong) and intellectual power (shiquan), constructs a political model of power distribution and balance between central government and the local, and explores a new administrative way of “good politics based on collaboration”. Revealing a thinking pattern of “integrating all into one” and a philosophical spirit of “exploring principle from things,” Chuanshan’s political philosophy still remains valuable and significant today.