本文主要是以劉蕺山的氣論思想為主，試圖說明其理氣圓融一滾的思想可作為儒家式的圓教型態。在對於劉蕺山氣論思想的詮釋中，許多學者皆是從唯氣論或者是心學的角度出發，解釋其氣論思想，然而上述兩種詮釋觀點皆無法充分妥善的展示劉蕺山思想的全幅內容，且亦無法突顯出其思想不同於其他宋明儒者的特色，因此，本文的探討以其理氣圓融為一的氣論思想作為問題的出發點，並且以天台宗圓教強調「不斷斷」的詭譎思想作為一理論參照系，由此以說明在劉蕺山對於理氣關係的論述中，此二者並非是分析或綜合的關係，而是在一詭譎的脈絡下圓融的相即為一，此種氣論思想正是劉蕺山不同於其他儒者的理論特色，由此而能和程朱之理學與陸王之心學區隔出來，成為一第三系的思想，而此種強調詭譎相即的氣論思想則可以成為一儒家式的圓教。;The dissertation concentrating on the Chi thinking of Liu Ji-Shan is trying to explicate why the theory of the integration of Li and Chi can be the perfect teaching modality of Confucianism. Of all the interpretations as to the Chi thinking of Liu Ji-Shan, many researchers base their stances on Chi theory or Xinxue to explain his Chi thinking. However, the two viewpoints mentioned above are not sufficient to exhibit the complete contents of Liu Ji-Shan＇s doctrine, thus failing to show how the doctrine and other Neo-Confucianism theories differ in features. Therefore, the discourse of the dissertation takes the theory of Li and Chi as an inception and employs the “cutting off without cutting” thinking of the Tiantai perfect teaching as reference to justify the relationship between Li and Chi is not analytic or synthetic but paradoxical. Accordingly, Liu Ji-Shan ‘s Chi thinking becomes another new sect owing to the fact that his thinking entirely varies from Lixue and Xinxue in characteristics. The paradoxical identity, Chi thinking, becomes the perfect teaching of Confucianism as a result.