本文由船山《易》學「乾坤並建，知幾存義」、「占學並行，四聖一貫」要旨，指出船山《周易內傳》具有「糾偏性的詮釋創造」及「致用性的詮釋實踐」特徵。船山以注經建構個人哲學系統，《周易內傳》雖謹守經學注疏之法，對卦爻辭進行分析，但亦不乏對詮釋方法之反省。船山強調「我」和「經典」作為歷史的存在，具有以詮釋彰顯存有的傾向，這種關於理解本性及理解如何可能的思考，近於伽達默爾意義下詮釋的「真理性」要求，然因其經學意識、聖典道統之思，在「文本」及「應用」向度上，有別於「哲學詮釋學」。

This article analyzes the content of Wang Chuanshan’s “Zhouyi” and points out that his interpretation has the characteristics of creativity and Practicality. Chuanshan constructed his philosophy with classical interpretation. Although “Nei Zhuan of Zhouyi” strictly adheres to the traditional annotation method and analyzes the hexagrams and lines of the “Yi Jing”, there are also many reflections on the interpretation method. Chuanshan’s “Yi” (these three transliterations) emphasizes the existence of “personal” and “classics” as history, and has the tendency to highlight the value of human existence through its interpretation. This kind of thinking about understanding nature and how understanding is possible is close to that of Gaia Dahmer’s “truth” requirement of interpretation in sense, however, is different from “philosophical hermeneutics” in terms of “text” and “application” because he adheres to the consciousness of scriptures and orthodoxy.