人與自然兩主題自古即為中西哲學史所關注，在中國哲學 則以心性論與天道論兩範疇加以表述；但此兩範疇間的轉換原則常 欠缺明確說明，哪些文本能促成轉換發生，對此問題的解決即本文的 目標。《論語》的下學與上達兩變化即儒家系統内出現轉換現象的代 表，此亦引發吾人深入「為何能轉換」、「轉換前的主體（人）」之 哲學意義為何的探討。筆者認為張載文本中有諸多案例符合此一方 法論模型，故分別就張載文本、當代新儒家對張載的詮釋兩層面進行 與論證。並以此方法論突顯張載在面對佛教提出氣論之際，其虚氣的 宇宙論如何仍能落實於心性的實踐，承繼先秦儒學精神。

Both Chinese and Western philosophies have been significantly concerned with the themes of mankind and nature, while in Chinese philosophy these themes are expressed as the mind-nature doctrine and the heavenly-way doctrine. However, the transformational principles between these two doctrines are rarely specifically explained, and this article is meant to tell which texts would initiate such transformation. The conversion from low studies to high penetration in The Great Learning is representative of the transformation occurring within the system of Confucianism as well as the starting point of the writer5s delving into the cause and subject (mankind) of such transformation. In the writer’s mind, there are many examples in Zhang’s texts to verify such a methodological model; therefore, this article is attempted to do it by means of Zhang’s texts and contemporary Neo-Confucians’ interpretations of them. Above all, this methodology is to show, while offering the doctrine of qi to confront Buddhism, Zhang’s qi cosmology can still be fulfilled through the practice of the mind-nature doctrine, inheriting the spirit of pre-Qin Confucianism.