在經歷了元明以來的「理」的理解方面的「去實體化」的轉向以後，理學思想家大都走向了理氣一元論，即理不再作為氣之中的一種實體化的存在，而更多的是作為氣之條理、律則講，這顯然已經偏離了朱子原有的理論形態。有鑒於此，陸世儀站在申明朱子之說的立場，提出「即氣是理」說，認為「理之於氣，一而二，二而一」，堅定地維護著朱子理氣二元存在論之架構。他堅持要在氣化活動之外，另立恆存不變之理，既作為解釋萬有存在的「所以然之故」，同時也作為世間萬象生成變化所遵循的「所當然之則」。這種行為如果放在元明理學「理」的理解方面的「去實體化」的轉向這一思想大背景下看，陸世儀就不簡單的是一個「述朱者」，他其實是朱子思想的發揚光大者或者說是異代重光者。

In the context of the dematerialization of Li during Yuan and Ming Dynasty, Neo Confucianism began to acknowledge Qi monism, which has deviated from Zhu Zi’s theory of Li Qi. In view of this, Lu Shiyi stood firm to keep Zhu Zi’s Structure of dualism of Li Qi. He insisted on keeping the superbility of Li as the basis for existence and activity of Qi. On the one hand, Li leech on to Qi and those two elements cannot become disjoined. On the other hand, Li is beyond dynamic and static, only then can Li dominate the vicissitudes of Qi. Based on these, Li precedes Qi, Li as body and Qi as application, Li as constant and Qi as variable, Li dominate Qi could be established. Seen in the context of the dematerialization of Li during Yuan and Ming Dynasty, Lu Shiyi was more than just a retailer but a revivalist.