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陈来认为,宋明理学之所以成为理学,全在于它形成了一套相对稳定的话语体系。深入细致地研究这一话语体系的形成过程,有利于总结和提炼中国学术思想话语体系的构型特性。杨国荣认为,对心性和体性的关注,构成了理学的重要特点。心性之学分别从人自身的存在和人与对象关系的维度展开了对意义的追寻。向世陵认为,宋代理学所创造的“成性”说奠定了理学的本体范畴,是儒学复兴的最重要理论标志;宋代理学本体论的创立使儒学在理论上真正获得了新生。孔令宏认为,宋明理学对道家、道教的吸收,丰富了儒学的体用合一论和功夫境界论,提升了儒学的哲理思辨水平,充实了儒家的思想体系,促进了儒学的新发展。
Chen Lai believes that the reason why Neo-Confucianism became Neo-Confucianism was that it formed a relatively stable discourse system. Studying the formation process of this discourse system in detail will help to summarize and refine the configuration characteristics of the discourse system of Chinese academic thought. Yang Guorong believes that the concern about the physical and physical nature constitutes an important feature of Neo-Confucianism. The study of psychology begins with pursuing meaning from the dimensions of human being’s own existence and relationship between human and object. In the view of the Shiling, the “成 性 ” created by the Neo-Confucianism in the Song Dynasty laid the noumenal category of Neo-Confucianism and was the most important theoretical symbol of the revival of Confucianism. The founding of Neo-Confucianism ontology made Confucianism truly reborn in theory. Kong Linghong believed that the absorption of Taoism and Taoism by the Neo-Confucianism of the Song and Ming dynasties enriched the theory of unity of body use and kung fu state of Confucianism, promoted the philosophical speculation level of Confucianism, enriched the Confucian ideology and promoted the new development of Confucianism.