蕴含“人与天帝合一”“人与自然合一”“人与本体合一”三种含义的天人合一，对中国文化各个领域均意义重大。本文在广泛查阅相关文献的基础上，结合自己长期修习武术的体验，从武术视角对中国历史上基于天人合一理念所形成的观念、制度、习俗等思想形态进行了实然、应然、可然的三重诠释，以期能对当今中国的武术文化建设有所贡献。结论如下：（1）经实然考察，本文发现，从武术视角看天人合一思想，其形成的宗法制度、祭祀仪式、神话传说、天人一气、天地时空、师法天地、知行合一的思想形态，已经被武术人吸收并运用到武术中。具体而言：形成了师徒父子的传承制度、神人相合的练功方法、信奉因果的武德修炼、练养相合的练功理念、服务需求的武术实践、天人同构的武术理论、象形取意的武技创造方法、理论与实践结合的习武理念、道德意识与武技融合的修炼方式。（2）经应然推测，本文认为，从武术视角看天人合一思想，其形成的宗法制度、祭祀仪式、神话传说、天人一气、天地时空、师法天地、心外无物、知行合一、致极良知的思想形态，应该被武术人吸收并运用到武术中。具体而言：建构了具有家庭结构和伦理道德的武术组织；形成具有本真意义的武德规范；注重言行一致的武德思想；创作能建立武术人自信、能促使武术人终生精进的武术神话；形成以神为名、乐武相合、象形取意、身心合一、开发本能、体悟本体、融入个人体验的修炼方式；形成灵活多变的点穴技击术；警示光说不练和光练不说的武术现象；形成以武修德、以德融武、以“中”养德、以“中”练武、求其根本、性命双修、注重整体动态变化的习武理念。（3）经可然联想，本文认为，从武术视角看天人合一思想，其所形成的宗法制度、祭祀仪式、神话传说、天人一气、天地时空、师法天地、心外无物、知行合一、致极良知的思想形态，可以被武术人吸收并创造性地运用到武术中，其可告诉或启发武术人：在武术发展方面，要厘清历史现象、要以人为本、要灵活变通、要有博大胸怀；在内功修炼方面，“气盈”“体融”的身心感觉是练气基准；在技法训练方面，需将理论与实践反复印证和改进、需在整体动态变化的运动中把握拳术要义；在弘扬武术文化方面，要重视武术文化符号背后的民族文化与精神；在武术组织方面，可用传统武术类血缘组织中的伦理温情应对现代化的情感危机和信任危机。

“Unity between heaven and humanity” contains three aspects in its meaning: unity between humanity and God, unity between humanity and nature, and unity between humanity and thing-in-itself. This thought has been of great significance to literally every field in Chinese culture. Based on an extensive review of relevant literature and the author’s own long experience in practicing Wushu, this paper, from the perspective of Wushu, tried to present a triple (what it is, should be, and can be) interpretation of the concepts, institutions, customs and other ideological forms formed in Chinese history on the basis of “unity between heaven and humanity”, with a view to contributing to the construction of Wushu culture in China today.(1) After an investigation of “what it is”, we found that, from the perspective of Wushu, the ideological forms derived from the thought of “unity between heaven and humanity”, such as “the patriarchal system”, “sacrificial rituals”, “myths and legends”, “heaven and humanity united by one qi”, “heaven and earth, time and space”, “learning from the teachers of heaven and earth”, and“unity between knowledge and action” etc., have been absorbed by and applied to Wushu by its practitioners. Specifically, the following things have been formed: the system of inheritance from master to disciple or from father to son, the method of practicing with the oneness of God and man, the cultivation of martial virtue that believes in Karma, the concept of emphasis on both practice and recuperation, the practice of Wushu in service of needs, the theory of Wushu on “heaven and humanity share the same nature”, the method of creating Wushu skills by taking the meaning from the form, the concept of practicing Wushu by combining theory with practice, and the practice of integrating moral consciousness into Wushu skills.(2) After speculation based on “what it should be”, we believe that from the perspective of Wushu, the ideological forms derived from the thought of “unity between heaven and humanity”, such as “the patriarchal system”, “sacrificial rituals”, “myths and legends”, “heaven and humanity united by one qi”, “heaven and earth, time and space”, “learning from the teachers of heaven and earth”, “there is nothing outside the mind”, “unity between knowledge and action”, and “realizing the innate conscience”, etc., should have been absorbed by and applied to Wushu by its practitioners. Specifically, the following things have been done: the construction of a Wushu organization with a family-like structure and ethics; the formation of a true meaning of standards for martial virtues with an emphasis on the consistence between words and actions; the creation of Wushu myths that can build up practitioners’ self-confidence and promote their lifelong improvement; the formation of the cultivation methods in the name of God that combine music and Wushu, take the meaning from the form, unite body and mind, tap into the instinct, understand one’s own body, and integrate personal experience; the formation of the flexible and changeable point-pressing techniques; the warning against the phenomenon of talking without practicing and practicing without talking in Wushu; and the formation of the concept to cultivate morality with Wushu, to integrate morality into Wushu, to cultivate virtue and practice Wushu following the Doctrine of the Mean, to seek the fundamentals, to simultaneously cultivate temperament and health, and to focus on overall dynamic changes.(3) After associative thinking based on “what it can be”, we hold that, from the perspective of Wushu, the ideological forms derived from the thought of “unity between heaven and humanity”, such as “the patriarchal system”, “sacrificial rituals”, “myths and legends”, “heaven and humanity united by one qi”, “heaven and earth, time and space”, “learning from the teachers of heaven and earth”, “unity between knowledge and action”, “there is nothing outside the mind”, and “realizing the innate conscience”, etc., can be absorbed by and applied to Wushu by its practitioners as they can inform or inspire the practitioners in the following aspects: in terms of Wushu development, practitioners should have a clear understanding of the historical phenomena, be people-oriented, flexible and broad-minded; in terms of inner training, the physical and mental sensation of “qi being plentiful” and “body being integrated” is the benchmark of qi training; in terms of technique training, theory and practice need to be verified repeatedly so as to make improve, and the essence of Chinese boxing needs to be grasped in the overall dynamic change of movement; in terms of promoting Wushu culture, importance should be attached to the national culture and spirit behind Wushu symbols; in terms of Wushu organizations, the ethical warmth of traditional Wushu organizations can be used to cope with the emotional crisis and trust crisis brought about by modernization.