朱得之作为阳明弟子，属南中王门一系。他对《老子》、《庄子》、《列子》三部道 家经典都有著述，可见其对道家思想之重视。本文围绕朱得之《列子通义》这一文本，对 其思想进行梳理、研究，目的是发觉《列子通义》中所蕴含的主要思想内容，梳理其理论 的内在逻辑，建构起朱得之思想的理论体系。 本文包括六个部分： 绪论部分主要介绍朱得之生平、著述情况，说明朱得之《列子通义》产生的时代背景 和朱得之注释《列子》的思想特色，并对目前学术界可见的有关朱得之的研究成果进行概 括总结。第一章为道论。朱得之肯定了“道”的本体论地位，并对其属性进行了说明。他阐述 了太虚之气生成宇宙的具体过程，明确道、气、物三者之间的关系。他认为体道境界就是 与天合德，对无情顺有、万物齐一的至上境界进行具体说明，从对本体之“道”的论述过 渡到心性理论。 第二章是心性论。说明性命之道出于自然，将性与道相统一，在心即性、心即理的基 础上，沟通本体之道与人之本心，具体阐述了“心”与“意”关系，明确了修养工夫的必 要性和重要性。 第三章是修养工夫论。修养工夫的最终目标是实现心体的寂然状态，达到无我的至虚 境界。修养以立志为前提，以“静”为“致虚之方”，最终实现“全德”。 第四章是社会政治思想。这章具体描述了朱得之“至虚”、“至柔”的圣人人格，阐 述了其虚己顺物而又亲贤好善的治国方针，揭示了天下自治、至公无私的治国理想，辨明 了兼济爱民与计效谋安的的王道霸道。朱得之通过本体之道的“自然”属性将儒道两家的 圣人人格和至德之世相互融通，其社会政治思想兼具儒道两家的思想特色。 最后，结语部分说明了朱得之《列子通义》对儒道两家思想的发展和融合，指明他是 针对何种社会现实问题建构其以“解缚”、“扫迹”为目标的理论体系的。

Zhu Dezhi, as a disciple of Yang Ming, is a representative of a school called nanzhongwangmen, this school belongs to Yangming Xinxue. He has written three books, Lao Zi, Zhuang Zi and Lie Zi, which shows his importance to Taoism. Taking Lie Zi Tong Yi as the text, this paper studies his thoughts and finds out the main content and overall logic of his thoughts. This paper consists of six chapters altogether. The introduction of this paper mainly introduces Zhu Dezhi's life and writings, explains the historical background of the generation of Lie Zi Tong Yi by Zhu Dezhi and the ideological characteristics of Zhu Dezhi's annotation of Lie Zi, and summarizes the research achievements of Zhu Dezhi that can be seen in the academic circle. The first chapter is the theory of Tao. Zhu Dezhi regarded "Tao" as the noumenon of the universe and explained the attribute of Tao. He explained the specific process of the formation of the universe by the Qi of the Great Emptiness, and made clear the relationship among Tao, Qi and Matter. He believed that the realization of the state of "Tao" is the realization of the highest morality.He specified the most perfect state of impersonal and undifferentiated treatment of all things. On this basis, he transferred from the discussion of "Tao" of noumenon to the theory of mind-nature. The second chapter is the theory of mind-nature. Human nature and destiny are both natural, uniting the human nature and Tao. On the basis that the mind is the nature and the mind is the principle, it communicates the way of the noumenon and people's original mind, specifically elaborates the relationship between "mind" and "thought", and makes clear the necessity and importance of self-cultivation effort. The third chapter is the theory of self-cultivation. The ultimate goal of self-cultivation is to achieve the state of silence of the mind body and to reach the state of ultimate vanity without self. Cultivation is based on determination, taking "meditation" as the fundamental method to reach the realm of nothingness, and finally realizing the perfect morality.

The fourth chapter is the theories of society and politics. This chapter specifically describes Zhu Dezhi's ideal image of a saint, expounds his governing policy of being natural and obedient to things while being friendly to the virtuous and good, reveals the governing ideal of self-government and selfless, and identifies the tyrannical way of giving aid to the people and seeking safety through effective measures. Through the "natural" attribute of the noumenon, Zhu Dezhi integrated the sage personality of Confucianism and Taoism with the supreme morality of the world, and his social and political thoughts had the ideological characteristics of Confucianism and Taoism. Finally, the conclusion part explains the development and integration of Confucianism and Taoism in Lie Zi Tong Yi by Zhu Dezhi, and points out what kind of social realistic problems he constructed his theoretical system aiming at removing the shackles and eliminating the meaningless forms.