王畿是王門《易》學的代表。本文關注王畿對陽明良知學及《易》學的承
繼與開展及二子的良知理氣觀與「心易」說，以及王畿如何以非分解方式建立
《易》學形上學。王畿藉「寂然不動，感而遂通」說明形上本體，藉「乾」、
「坤」與「坎」、「離」，以形上理氣，闡發「性宗」、「命宗」之「體用一
原」，藉〈復〉、〈姤〉說明「天機」，藉「天機」闡發「生生」。藉由《易》
建立異於釋老的儒家形上學。強調根本確立後，知識便有所本，名物制度基於
「政學一體」亦有所本。王畿治《易》是為成就一己性命之學，受用身心，是王
門心學《易》的重要代表，值得重視。

Wang Ji represents Yi-jing in the Philosophy of Mind of the Yang-Ming School.
Wang Ji comprehended the theory of Conscience, drawing from Confucianism,
Buddhism, and personal experience to grasp the essence of Yi-jing. This paper
examines Wang Jiʼs contribution to the development of Yang-Mingʼs Conscience
theory and Yi-jing studies, alongside Zhan Gan-guanʼs perspectives on Conscience,
Principle, and Material Force, as well as the relationship between Mind and Yi. It
delves into Wang Jiʼs establishment of the metaphysics of Yi-jing through a nondecomposition
approach. His metaphysical ontology is elucidated by the concept
of “Silence in absolute stillness, enlightenment through inspiration”, which unifies
the “Xing school” and “Ming school” through the principles of “Qian”, “Kun”,
“Kan”, and “Li”. Wang Ji explains “Tian-Ji” using “Fu” and “Gou”, and delineates
“Creative Creativity” through “Tian-Ji”, establishing a Confucian metaphysical
framework distinct from Buddhism and Taoism. Emphasizing the importance of a
solid foundation rooted in the integration of politics and learning, Wang Jiʼs Yi-jing
studies aim to enrich personal development and nourish both body and mind. It is an
important representative of Wang Yang-Ming’s School ,worthy of attention.