高攀龍是晚明東林學派的巨擘之一，極力講求靜功，曾優游涵泳於周敦頤的「主 靜之學」；並承繼楊時之道南學脈，以修正朱熹的未發、已發說。高攀龍主張「學必以靜為 本，方有受用。」因為講求性學的宋明理學，其學問之道在於「性」，而「復性非靜不可學 」，因此高攀龍指出「靜以見性，見性自靜」，並強調「主靜之學，要在慎動」、「濂溪主 靜，主於未發」，將周敦頤「主靜之學」落實在《中庸》已發、未發的問題上。高攀龍更進 一步對楊時的「龜山指訣」和朱子「主敬」之說貫穿起來，調解楊時跟朱子間的差異。尤有 進者，高攀龍透過陽明之說，回到朱子業已揚棄的「中和舊說」，並上溯至楊時的「觀中說 」。朱子乃道南一脈之三傳（如以二程之洛學算起，則為四傳），高攀龍在不違背宗朱的立 場而提出個人見解，其立場是以朱子為根基而上溯至二程，並在楊、羅、李之間游刃有餘， 再反過來修正朱子。

　　　　　Kao Pang-lung an advocator of learning of "Silence Skill", was one of the most outstanding scholars of Tunglin School in late Ming Dynasty. He carried on Chou Tun-yi's "Silence Learning" and Yang Shih's "Taonan School" to revise Chu Shi's both expressed & unexpressed theories. He believed that learning wouldn't be effectual without practicing of "Silence". "Silence Learning" was said to be the sole approach to regain the "Neture", the core of the Sung & Ming Rationalist Scholars' basic tenets. Accordingly, Kao asserted that keeping silent would bring out one's nature, in consequence, the state of silence would be acquired. He also stressed that learning of silence needed to be prudent with actions. As a result, he locked Chou's "Silence Learning" on the expressed and unexpressed issues in The Doctrine of the Mean. Kao further compared the difference between Yang Shih's "Kue-Shan-Chi-Chueh" and Chu Shis "Respect Theory". Furthermore, he reverted to Chu's forsaken old "Neutralism" and traced to Yang's "Conceiving The Golden Mean" based on Yangming's doctrines. Chu Shi was regarded as the 3rd-generation heir to Taonan School (or the 4th-generation counting in the Two Chen's School). Without contradicting to Chu's conception, Kao brought forward his insight which was a blend of Yang, Lo & Lee's theories and revised Chu's theories reversely.