学界对朱子人心道心说的研究大多以“如何规定人心”将其成立过程分为前期、后期或前期、中期和后期。但就理论体系的整合性来看，人心与道心的分歧则显得尤为重要。究其原因，朱子时而说是知觉的对象不同，时而说是知觉的根源不同，但究竟是前者、后者，抑或二者兼有，朱子在当时并没有意识到这一问题。不少先行研究将知觉的对象之不同视为朱子人心道心说分歧的原因，但朱子临终前在对《大禹谟》的注解中明确区分了人心道心在根源上的不同，这可以说是其晚年定论。尽管如此，朱子也没有否认人心道心因知觉对象的不同而产生分歧这一点。这充分体现了朱子在晚年侧重于将理气“离看”的基本立场，由此也可以确保朱子人心道心说在逻辑体系上的整合性。
For Zhu Xi's thesis on the human mind（renxin）and the moral mind（daoxin），the past scholarship has dissected its formative process into an early-later dichotomy，or an early-middle-later trichotomy，in accordance with the way of defining renxin .As far as the integrity of the theoretical system is concerned，the distinction between renxinand daoxinis of particular importance.The reason lies in Zhu Xi's inconsistency，as he at places discusses the difference in subjectsof our senses，and at times the difference in the sourcesof our senses.Zhu Xi did not realise this issue at the time of his writing concerning the existence of this difference-is it either the former or the latter，or both of them？ Some previous research has regarded Zhu Xi's argument on the different in the subjects of our senses as the cause of the distinction between renxinand daoxin .Nevertheless，in his late days Zhu Xi，in his annotations on Dayumo，distinguished in no uncertain terms the difference in sources for renxin and daoxin.This can be regarded as an explicit answer by Zhu Xi himself late in his life.Regardless of this，Zhu Xi did not deny the distinction between renxinand daoxinas caused by the difference in the subject of our senses.This has demonstrated in a full manner Zhu Xi's emphasis on a “separate perspective”（ikan）between li（principle）and qi（energy），which can ensure a logical integrity of his arguments on renxinand daoxin .
