本文研究的對象為方以智，以方以智文獻為研究材料，目的在透過文獻的分析，理解方以智體用關係的說法，提供方以智思想的一個詮釋角度。透過實際的考察，方以智的思想可說是承接宋明理學的脈絡，以道德形上學為基礎，肯定道德之本原在一切經驗生命中積極地活動。方以智否定了徒求空理的作法，認為道體泯化在日常生命中，是以保住現實以體會超越的道體，同時保住現象與本體，才是超越相對的「絕待」。而這種兩邊肯定、兩邊相即的哲學結構，構成了方以智整體一貫的哲學。 方以智並且肯認人之主體有良知本心，此心即是天理，以此本心天理之呈顯，而為道德實踐之理據。並進一步肯定聖人「親見」此理，而「以法知道、以法理道」，透過聖人對天道之體會，以知識系統疏理天道，能「以法生道」，進而以法建構形上學知識，論述性命之學的經典即為精神客觀化物的展現。並且提出探究知識本就是修行工夫，由此聯繫起知識與道德的關係。;This is study of Fang Yizhi’s moral philosophy, aimed at understanding Fang Yizhi’s literature to provide an interpretation of Fang Yizhi. Fang Yizhi, could be classified as Neo-Confucianism, based on the metaphysics of morals, he had recognition for the “principle”(li理) to be positive activities in the experiential world. Fang Yizhi thought “tao substance”(道體) was used to normal life. Therefore, Fang Yizhi thought it’s the truly conception that “internal awareness”(體知) of principle should depend on “vital force”(qi氣). Fang Yizhi’s theory of concept of “pure consciousness”(良知), it is principle and furnish the basis for the ethical practice. Fang Yizhi thought people with pure consciousness could understand the creative principle, learn tao by all dharma, and construct a knowledge system of tao. The classic book, was written by saints, could be proved to be objectivation of mind and legitimacy. Therefore, Fang Yizhi approved the moral system and knowledge system had a close link.
