智慧是冯契思想中用以联系其哲学史写作和哲学创作的津梁，同时又在这两种写作中有重要区别。在其以《中国古代哲学的逻辑发展》为代表的哲学史写作中，冯契主要在"具体真理"的意义上探讨了智慧；而在以"智慧说三篇"为代表的哲学创作中，他则是在"具体真理"与"具体人格"之内在结合的意义上探讨了智慧。前者是智慧的思辨形态，后者则显示了智慧的实践之维。对智慧之理解的上述差异造成了冯契哲学史写作和哲学创作之间的张力，同时也是当代讨论中对冯契的分裂评价的根源之一。在冯契之后，再写哲学史的一个可能方向，是综合智慧的思辨与实践两重品格，其关键的方法论问题是论证与解释、"纯化"与"泛化"、批判与同情之结合。

"Wisdom" has different meanings in FENG Qi's writing of the history of philosophy and his philosophical creation despite of its function of a bridge between them. Wisdom is interpreted as concrete truth in his history of philosophy, including The Logical Development of Ancient Chinese Philosophy, while it is interpreted as the intrinsic combination of concrete truth and concrete personality in his philosophy of wisdom. The former is the speculative form of wisdom, while the latter demonstrates the practical dimension of wisdom. This difference has resulted in the tension between FENG's philosophy and his history of philosophy on the one hand and diversified evaluations of FENG on the other. A possible way to rewrite the history of philosophy after FENG is to synthesize both the speculative and practical aspects of wisdom by combining argumentation and interpretation, and critical reading and sympathetic understanding.