明中葉王陽明批評朱子之格物窮理說，對朱子學之理論基礎及實踐方法，構成 了極大的挑戰。羅欽順與陽明同時代，學宗程朱，如何面對異說之興，闡釋程朱格物說之方 法與目的，成為一重要之時代課題。羅欽順揭示「物即我，我即物」、「物格則無物」，抉 發程朱之「格物所以明此心」的究竟目的，以回應王陽明對朱子格物說為務外遺內之批評。 又闡述「天人物我，原是一理」之理論結構，主張「由分殊到理一」，以鞏固程朱之理概念 的最高規範性，同時批判陽明心即理說的主觀臆度。羅氏之論證依據，雖不外程朱之既有觀 念，但充分反映其時代需求，也表現了其個人對程朱理學之實踐心得。 　羅欽順格物說之特色及其效果，在對抗陽明心學之目的下，顯示明中葉程朱理學發展之 一重要側面。對了解該時代之思想狀況，具有研究之價值。

　　　　　wing Yang-ming's criticism of Chu Huis's theory of "ko-wu" challenged the fundamental principle and principle and practice method of Chu Hisi's philosophy. Lo Ch'in-shun, Wang's contemporary, devoted himself to Chu Hsi's doctrine sincerely. For LO, how to assure the validity of the theory of "ko-wu" was an inevitable task at that time. This paper tries to point out and explain the characteristics and effect of Lo's interpretation of the theory of "do-wu". Lo believed that the aim and en of Chu Hsi's theory of "do-wu" lies in the complete realization of one's mind. To ensure the universal standard of everyone's mind, he accepted and stressed Chu Hsi's concept of "li" as the ultimate and supreme principle. BY the reintroduction of the old doctrine of "li-yi-feng-shu", he interpreted such a thesis as establishing the universal harmony of human beings and other beings. Through Lo's interpretation, we may get a clearer picture of the confrontation between Wang Yang-ming and Chu Hsi's school at the middle of Ming dynasty.