知識論作為一個本源性的問題，陽明及其後學對此論題的發展，可顯現中國哲學知識論問題的一個重要焦點。陽明心學為宋明理學發展的重要高峰，心學體系到了陽明其結構已然完備，尤其在心、物關係的建立，可說是完成於陽明。陽明的「心外無物說」為其後學所吸收，成為個體理解世界之方式的基礎，因此欲討論王學的知識論如何走向生活世界，在個體意識方面則須溯源至陽明建立的心學模式、心學的意識結構。探討心學的意識結構時，除了作為良知本體的「心」與「知」外，特別需要釐清的是「意」與「物」的內涵，尤其是「意」維繫著意識結構，居於前後之樞紐，唯有仔細分析「意」與「物」在結構中的地位與作用，才能瞭解個體心理狀態如何與世界連結。

On the issue of epistemology as an origin source, the development of Yang-Ming and its later studies on this topic significantly shows an important focus of the Chinese philosophical epistemology. Yang-Ming Idealism was a critical peak to the development of Neo - Confucianism in Song and Ming Dynasties, particularly the relationship establishment between ideal and material, of which the structure of idealism system can be said of having fully completed by Yang-Ming. The theory of Yang Ming's ＂No Thing outside Mind＂ has been absorbed by subsequent school and become the foundation of the way for individual to understand the world. Thus, to discuss how Wang's epistemology processes toward the life of world, it is necessary to trace back to the mold and consciousness structure of ideology established by Yang-Ming. While exploring the conscience ontology of idealism, in addition to the ＂mind＂ and ＂knowledge＂ of conscience ontology, it is necessary to clarify the connotation of ＂meaning＂ and ＂thing＂ and, in particularly, the ＂meaning＂ lying in before and after the hub and maintaining the structure of consciousness. And only a careful analysis of the position and role of the ＂meaning＂ and ＂material＂ in the structure can understand how the individual mental state link with the world.