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针对《易传》的“先乾后坤”说和老子、《易纬·乾凿度》、《序卦》、邵雍的“天地有始”说，王夫之提出了“乾坤并建”的宇宙生成发展学说。就易卦而言，他认为乾坤二卦是变化的主体，六十二卦是变化的作用，二者统一于《易》，这是对《易学》的根本改造。“乾坤并建”思想体现在宇宙本体和万物万象之间的相互关系上，王夫之确信“乾坤之合撰”的“太极”和万物万象之间是“体”和“用”的关系，即宇宙本体和万物是同时发生的。王夫之认为“天地之化日新”，没有“起灭”，无始无终。他把日新之化概括两种形式：一是“内成”，即在事物内部的质和量的渐变，二是“外生”，即由一种事物发展为另一种事物的质变。指出“推陈致新”是事物发展的不可抵抗的发展规律。
According to Yi Zhuan’s theory of “doing things first and then doing well,” he and Lao Tzu, “Yi Wei’s dry chisel degree”, “Xu Gua” and “Shaodong Youshi” Generate a theory of development. As far as Yi Gua is concerned, he thinks that Qian-Er-Er-Gu is the main body of change. Sixty-two hexagrams are the role of change, and the two are unified in Yi. This is a fundamental transformation of Yi-ology. The thought of “building heaven and hesitation together” is embodied in the interrelationship between the universe ontology and the image of everything. Wang Fuzhi is convinced that there is a relationship between “body” and “use” between “Tai Chi” Noumenon and all things happen at the same time. Wang Fuzhi that “heaven and earth of the new”, there is no “extinction”, there is no beginning and no end. He summed up Japan’s new forms in two ways: one is “internal development”, that is, a gradual change in the quality and quantity of things, and the other is “exogenous” transformation from one thing to another. It points out that “pushing new ideas into new things” is an irresistible law of development for the development of things.