牟宗三先生主張蕺山學是「歸顯於密」之教，這是王陽明良知教的一個修正，亦即蕺山以「知藏於意」說明良知是「知好之惡」之知，因此好善好惡的意就成為蕺山學說的核心。 但由於蕺山將「心宗」、「性宗」二分，因此對於以作為道德主體之心來呈現性天的解釋方向，是否可以即解作「以心著性」，並作為蕺山哲學的根本特徵，則似仍有商榷餘地。本文即就此問題進行討論，並希望對劉蕺山的體系型態做一個更精準的分判。

Mou Zhongshan judged that Liu Jishan's philosophy can be characterized as "taking the explicite back to the implicite." This is a modification of Wang Yangming's theory of liangzhi (conscience). Based on "Knowing in hiding under the will", Liu Jishan interpreted that liangzhi is a knowledge of "knowing good and evil." But the divided the principle of heart from that of human nature, therefore it will be questionable too to the tendency that interpretes the heart as the moral subject, the representation for human nature, even as the basic characteristic of Liu's philosophy. This paper will focusly to treat this question and try to make up a exact judgement for the systematic of Liu Jishan's philosophy.