王夫之（1619-1692）身處明末清初，面對著是天崩地解兵燹四起的動盪時代。值此鼎革之際，他有其一套經世理想和處世原則。在這亂世中，如何出處應對進退？如何秉道自持履踐行道？便成為船山著作中重要的議題。筆者嘗試綰合「成純」與「貞勝」兩組概念切入探討。「成純」源自《莊子‧齊物論》：「參萬歲而一成純。」船山吸化莊子思想，揭櫫世間萬物本是歧異殊性，然而在氣化流行、天道神化的過程中，萬物巧妙地處於自然和諧的狀態。「貞勝」出自《周易‧繫辭下傳》：「吉凶者，貞勝者也」。乃船山處世的基準原則，觀察事勢的變化，從中找尋貞一之理與相乘之幾，然後因循行之，使事情順遂並在過程中實踐士人之道。透過「成純」與「貞勝」兩組概念的結合，能揭示出船山道之實踐的背景藍圖和功夫基礎，並藉由船山史論的關照，與其哲學義理相互呼應，落實於歷史世界中。接次，筆者進一步從船山生命歷程來省視他的士道實踐，勾勒出他的「抱獨」精神。本文便以成純、貞勝、抱獨三者，開展出船山泱泱大風的天人世界。

Living during the Ming-Qing transition, Wang Fuzhi faced a tumultuous period of violent social upheaval and widespread warfare. It was during this major dynastic transition that Wang developed his ideals of statecraft and principles of conduct. In these troubled times, how should one conduct oneself and maintain a sense of propriety? How can one remain resolute in following ‘the way?’ These became some of Wang’s most important topics in his works. I will begin by looking at Wang’s philosophy of Heaven-Human relationship, bringing together the two ideas of “achieving simplicity” and “continually prevailing”. “Achieving simplicity” originally appears in Zhuangzi’s “Discussion on Making All Things Equal”: where it says that the sage “takes part in ten thousand ages and achieves simplicity in oneness.” “Continually prevailing” comes from “The Great Treatise II” in The Book of Changes: “Good fortune and ill are continually prevailing each against the other by an exact rule.” Wang Fuzhi took these as his basic principles of conduct, observed shifts in affairs, then within these affairs found the principle of the exact rule (zhenyi zhi li) and the moment of multiplication (xiangcheng zhi ji), and finally behaved accordingly, making affairs run smoothly and putting into practice the way of the scholar. Through the combined concepts of “achieving simplicity” and “continually prevailing”, we can understand the underlying blueprint and foundational methods for putting into practice ‘the way’ as Wang Fuzhi described it in his theory of Heaven-Human relationship and his way of being in the World. In addition, by looking at Wang’s concerns in his discussions of history as well as resonances in his philosophical doctrine, these ideas can be implemented in the historical world. Furthermore, this study examines Wnag’s practice of Confucian ideal with his real life experience and outlines his spirit of retaining individuality (bao du). In conclusion, achieving simplicity, continually prevailing and retaining individuality most precisely characterize Wang’s philosophy of heaven-human relationship.