心之理氣歸屬問題是道學研究中的基本問題，這從對朱子學的研究中即可看出。將此問題置於整個道學史的視野下，通過系統梳理周張二程以及朱子學、陽明學、蕺山學等相關文獻，可以明確得出：「心是靈氣」乃是一個道學基本共識、常識，這表明心（本心）有屬氣的面向（當然這並非指心只屬氣）。因此，批評朱子學「心者氣之靈」之說，並主張心學一系中「心只屬理而不屬氣」，是有問題的。「心是靈氣」從作為基本共識變而為受遮蔽、批評的觀念，這個反轉值得深入反思。而這一道學共識的重新確立，當有助於對道學諸基本問題，包括朱子學的定性定位、理學與心學之異同、整個道學的分系依據等問題，作一重新考量。

The matter of what the mind belongs to, principle (li) or energy (qi), is the basic problem in the research of Neo-Confucianism (dao xue), which can be seen from the study of Zhuzi Xue. By putting this problem in the view of the whole history of Neo-Confucianism, and Systematically combing the relevant literature of Zhouzi, Zhangzi, the two brother of Cheng, and Zhuzi Xue, Yangming Xue, Jishan Xue, and so on, it can be clearly concluded that “the mind is a kind of flexible energy” is a basic consensus and common sense of Neo-Confucianism, which indicates that the heart (The original heart) has an aspect that it belongs to energy. Therefore, it’s wrong to criticize Zhuzi Xue’s view that “the mind is a kind of flexible energy”, and to advocate that in Xin Xue “the mind only belongs to principle but not energy”. The reversal that the idea has changed from being a basic consensus to being obscured and criticized, deserves deep reflection. The re-establishment of this consensus of Neo-Confucianism will help to reconsider the basic issues of Neo-Confucianism, including the qualitative orientation of Zhuzi Xue, the similarities and differences between Li Xue and Xin Xue, and the standard to distinguish different factions of the whole Neo-Confucianism.