王夫之作爲晚明實用之學的政治思想家，從實學的角度反思、批 判了宋明的心性之學。在《老子衍》與《張子正蒙注》兩個文本中， 王夫之藉由批判佛、老的虛無、生滅，重新與先秦儒學接軌。 王夫之從道（理）氣、理欲、與理勢三個面向，綰合了哲學與政 治生活兩端。他強調窮神知化之學與日用易知之理是不相離異的，主 張聖功之正與養蒙之始息息相關，他認爲人世之道並非只是無爲靜因 之道，強調的是充滿律動與作爲的剛乾之道。從日生日成的思維邏輯 中正視變動與發展，一體地思考道氣的統一到公共生活的良善得致的 可能。 本文以這兩個文本爲核心討論王夫之的治理思想。分別討論了 「道、理、氣」、「理、性、欲、習」、「政治角色、政治教化、理想政 治」等三個面向，說明王夫之由現實生活的完善，向上證成「道」、「理」 的實存，這種「由下而上」的詮釋方法，體現出一種「共構存有」的 關懷，並歸納出「善性」、「善教」與「善治」合一的治理思想軸線。

This article deals with the internal context of Wang Fu Chi5s political philosophy, principally based on the analysis of his books Lao Tsu Yan and Commentary of Zhang Zai,s Zhe^ng Meng. There are three parts in this dissertation. The discussion of Dao or YingYang (陰陽）constitutes the first part and the relationship among Dao (the great origin), Li (the great rule) and Qi (the vital energy) is also discussed. The second part unfolds the discussions among nature, desire and cultivation. The last part focuses on the discussions of political roles, political cultivation and the ideal of non-action that offers a kind of platform on which tri-religions may occur to dialogue. Wang Fu Chi contained in inheriting and developing the thought of Zhang Zai, criticizing the ideas of “Buddhism’s 5heng-Mie”（生滅）and “Daoism’s You-Wu” (有無)，and instead, he focused on promoting the thinking of You-Ming (幽明）and Yin-Xian (隱顯）in Zhang Zai’s “Zheng-Meng”，to clarifyand interpret the real implication of Dao and Li. Therefore, he methodologically advocated a practical perspective to review the connection between metaphysics and daily life. Through the concepts of substance and functions, he explained how it is possible that the principle of “Oneness and Manifoldness’ works and makes the sacred and the secular being one.Following the developmental viewpoint, he affirmed the legitimacy of change and clarified that the union of changes will lead to permanence. Under the framework of Li and Qi, the combination of good nature, good cultivation and good governance constitutes the core of Wang Fu Chi’s philosophy on ruling.