船山氣論是近年學界研究的主題之一。但多數研究都集中在船山的天道觀、心性論。唐君毅先生則慧眼獨具，除重視船山論氣，在天道論、人性論與人道論中的重要意義外，還特別指出船山重氣，與其人文化成論間的關聯。本文共分四項環節，依序先論船山氣論與其宗教意識之關聯。次論，船山如何以氣論開展詩禮樂論。復次，則一方面論述船山氣論與其歷史哲學的關係；另方面，也指出船山雖重視天理與事勢之理對歷史之影響力，但並非歷史決定論者。最後，本文則藉由勞思光先生對船山政治哲學的質疑，對顯唐先生之論點，以及可能之回應。

Although Wang Chuan-shan's theory of Qi has been one of the topics in academic research in recent years, most studies focused on his view of the heavenly rule and theory of mind. Mr. Chun-I Tang not only paid attention to the significance of Qi according to Wang Chuan-shan in his theories of heavenly rule, human nature, and humanity but also argued its relation between the Qi valued by Wang Chuan-shan in his theory of humanistic cultivation. This study included four sections. First, it elaborated the relationship between Wang Chuan-shan's theory of Qi and his religious consciousness. Second, it explored how Wang Chuan-shan launched the theory of rites-music through the theory of Qi. In addition, it explored the relationship between Wang Chuan-shan's theory of Qi and his historical philosophy. Furthermore, it suggested that although Wang Chuan-shan valued the impact of the heavenly rule and situational principles on history, he was not a scholar of historical determinism. Finally, through the question posed by Mr. Sze-Kwang Lao on the political philosophy of Wang Chuan-shan, this study presented the argumentations of Mr. Tang and the possible responses.