本文把陈确哲学放在明末清初思想转型的大背景中进行考察，通过对陈确的哲学思想进行系统的总结概括，从中梳理出其思想特质，来探讨陈确哲学对清初理学转向的意义和理学转向的脉络。陈确哲学思想的独特之处就在于其具有十分浓厚的思想转型色彩。这种转型色彩突出表现在，他对宋明理学的基本理论作出了新的解释，开辟了一种新的思想方向，而这种新方向正是后来清代思想家的一种共同趋向。这种新方向集中到一点，就是把儒学从理学制造的形上的本体世界下拉到形下的实在世界。具体说来，主要表现为以下四个方面。在心性论上，陈确明确否定先天本体的存在。陈确虽然主张性善论，但并不以性善为先天依据，而是以其为后天的目标。他不认为性善是先天现成的，“性善”对于人来说只是一种可能性，这个所谓“性善”只是人向善的意向，还有待于个人的实践行动来将这种可能性现实地扩充和展现出来。在工夫论上，陈确继承了刘宗周的思想，在以发展论人性的基础上进一步提出“工夫即本体”的思想，强调要在后天扩充保养向善的意向，知过改过，知行相合，实际上就将理学主张的先天本体消解在日常为善去恶的道德修养工夫当中。在理欲观上，陈确以“欲是人心生意”为理论基点，提出“天理正从人欲中见”的理欲观，将理欲之辨的视角从形上的价值层面转移到形下的存有层面，从而在理论上否定了宋明理学的天理人欲之辨，突破了传统的理欲观。在理学的学术基础上，陈确通过对《大学》的辨伪，一刀斩断了朱子学“格物致知”工夫论的经典文本依据，同时也摧毁了包括心学在内的整个理学的学术基础，并把理学两派的争斗从义理的战场移到考证的战场。显示了清代前期学风的变化。从整体上看，陈确哲学是新与旧的混合体。一方面，既承继宋明理学的论题进行讨论，又保留了理学的一些思想观念和特点；另一方面，很多思想又逸出理学的基本理论框架，预示着新的学术发展方向，开启思想转型的先河。因此，陈确哲学不仅总体上属于心学一系，而且还是具有批判性、开创性和独立思考精神的心学。而后者正是陈确哲学的特质和思想史的价值之所在。

The author is intended to explore Chen Que’s thoughts under the ground of the change of trend of the thoughts in the 17th century. By summarizing Chen Que’s philosophy systematically, the author hopes to reveal the characteristic of his thoughts, discuss the meaning of the thoughts to the change of trend of neo-confucianism at the early period of Qing Dynasty and disclose the thread of the change of trend of neo-confucianism.The characteristic of Chen Que’s philosophy is that his thoughts are on the turning point of the change of the traditional neo-confucianism. Chen Que’s thoughts not only make a new explanation for the basic theories of neo-confucianism of Song and Ming, but also open a new way of the academy, which becomes the same academic result of the thinkers in Qing Dynasty. The new way is that the original substance of the neo-onfucianism falls to the material world. The present thesis is intended to explore this new way from four sides.In the theories of the mind and human nature, Chen Que denies the existence of the original substance. Chen Que claims that the human nature is good, but the good human nature is only a kind of intentions of the people, which must be showed by the people’s practical action.In the theories of the effort, Chen Que focuses on the analysis of the thought of “the effort is the essence”, succeeding to his teacher Liu Zongzhou’s thoughts. Chen Que emphasizes that people should protect the good intentions of the mind, find out his own mistakes and correct them ceaselessly at the same time. These theories deny the existence original substance in fact.In the theories of the heavenly principles and human desires, Chen Que discusses the viewpoint of “the heavenly principles see just from the human desires”, based on the understanding of the concept of the human desires. Chen Que denies the theories of the heavenly principles and human desires of Song and Ming and break though the traditional theories.