本丈研析一位與嚴復約略同時的名儒田愚良齋（1841-1922）之心性論。良齋為李栗谷系下之傳人，堅守未子學立場，故本文先論述儒學心性論之兩個基型（一曰心性是一、二曰心性為二）以明其背景。其次則指述韓國儒學是朱子學，以明李朝儒學之線索與系別。而後遴入正論，以評述良齋田氏之心性論。 l.釋「性」：本然注與五行性 2.釋「心」：心本性，心學性 3.性為心宰 4.性體心用 5.性師心弟 6.性尊心卑 此六義，皆屬朱子心性思想之申述，而評斥陸王心學處，則堅執朱子學立場，可勿論。文之末段，繼前言所列良齋學行「六大端」之後，再約為五句以為綜評。

　　　　　This article consists of an analysis on the theory of Hsin and Hsing in the thought of Chun Gan Jae (Chun Woo, 1841-1922), who is a famous Korean Confucian and a disciple of Yi Yulgok. In order to shed light on the background of his thought, I introduce the two archetypes of Confucianism, namely, viewing Hsin the same as Hsing and viewing Hsin as different from Hsing. Chu Shi takes the latter point of view. Secondly, I regard Korean Confucianism on the whole as the further development of the thought of Chu Shi. Thirdly, I elucidate the main theme of Chun Gan Jae's thought with six statements on the relation of Hsin and Hsing. They are basically the thesis uphold by Chu Shi. I shall skip Chun Gan Jae's criticism on Lu-Wang's approach in other discussions. The paper ends with a summary comment of Chun Gan Jae's approaches in five aspects.