已往對花潭徐敬德的研究絕大部分都集中在他的氣學體系。但是，這樣的研究難以把握花潭作為儒學家。所以，本文旨在以花潭「時中」概念為核心，探究徐敬德氣學論述中的儒學義蘊。嚴重評價的話，花潭儒學思想的基礎——「氣學體系」難以解釋現象世界的惡及其形上根源，其心性論則不健全具備對本性及心概念的說明，又在修養論上各因素之間的連結也沒那麼緊密。但是，花潭自己說過：不想在前輩儒學家整理好的內容上添加任何贅語，而只是要簡單闡明一些沒人明確說明過的。所以，正面評價花潭的儒學思想的話，那就可以說它能包含「類似科學」，而不像一般所了解的那樣，只是個「氣數學」而已。它在基礎上依賴氣學，但還是確認內在德性，又依照修己安人的架構，通過「持敬」和「格物」等修養工夫，來到達終極境界的「真」儒學。

Past study on Hwadham Seo GyeongDuk most of them are concentrated in his GiHahk (氣學) system. However, if you concentrate on such research, it is very difficult to grasp Hwadham as a Confucian scholar。Therefore, this article focuses on him as a Confucian scholar, to organize his entire system of thought, so as to the manifestation of “TianDiZhiXin (天地之心)” and the ultimate stage of the “Mean” as the vertex, to see from the GiHahk system that is its entire basis to the methodology can achieve the ultimate state. But, Hwadham’s GiHahk system is difficult to explain the evil of the phenomenal world and its metaphysical roots, and its theory of “XingXin (性心)” is not perfect with the description of the “Xing” and the “Xin”, and in the theory of the cultivation, the link between the factors is not so close. However, Hwadham himself said: do not want to add any superfluous content to the predecessors of the predecessors, but simply to clarify some of the people did not clearly stated, so the positive evaluation of Hwadham’s Confucianism, then it can say that can contain ‘similar science (類似科學)’, rather than as generally understood, just a “QiShuXue (氣數學)” only. It relies on GiHahk on the basis of, but still confirm the inner virtue, and in accordance with the structure of XiujiAnren (修己安人), through “ChiJing (持敬)” and “GeWu (格物)” and other cultivation efforts, to reach the ultimate stage of ‘real’ Confucianism.