本論文旨在討論蕺山心學的思想特質，以「學」與「覺」二概念為論述的起點，逐漸切入蕺山學「離氣無理」的理氣合一論與「離心無性」的心性說。以確立其「獨體」、「中體」、「心體」、「性體」以及「誠意」與「慎獨」的本體論與心性論的基本理論。繼而以蕺山弟子黃梨洲所歸納的蕺山學四要點，導入蕺山思想的內涵，據以析論其「歸根反證型的本體工夫論」的思想特質。並略論蕺山學在宋明理學發展史的地位問題。 　　至於本文如何明確彰顯其「歸根反證型的本體工夫論」，則分別從本體論的論證、工夫論的論證、合本體與工夫為一的論證。而且依據其證體證性的自證工夫，更進一步的申論其「八目一本」的「格物」要旨。 最後，從宋明理學史上來說，蕺山學從周濂溪的太極誠體與誠、神、幾的本體論思維，襲合張橫渠太虛氣化之汎神思想,下沿程明道仁德周流的即心顯仁，更就朱晦庵的「心者氣之靈」，契合陸王心學，從良知心體更深一層，透入「意根最微」的「意根」之中，建立理學的新本體——意。可稱之為「本體的新證」。 從工夫論上來說，從姚江心學而上溯,從江門心學、象山心學，再沿道南心傳，回溯至明覺之「識仁」、「定性」，終於歸本於理學開山周濂溪之「主靜立極」與存神通幾的「聖功之本」。這一理學史的回溯過程,可稱之為「工夫的回歸」。「本體的新證」與「工夫的回歸」，猶如理學思想史的上下迴向，集中表現在蕺山之學中。是故，劉蕺山不僅是宋明理學的殿軍，庶幾為集大成者。

This paper intends to discuss the characteristic of Ji-shan’s Doctrine of the Heart. It begins with the investigation of Ji-shan’s concepts of “learning” and “awareness,” and approaches his theory of the unity of Li (Principle) and Chi (Matter) though the studying of his doctrine of “Matter is dependent on the Principle” and “Nature is dependent on the Heart.” It then determines the ontological status of the concepts of “Individual Self,” “Essence of the Heart,” “Nature,” “Rectitude,” and “Prudence in Solitude,” and goes on to clarify the meaning of these concepts through the interpretation of Ji-shan’s disciple Li-zhou Huang. This analysis leads to an understanding of the characteristics of Li-shan’s thought and his dialectical method of returning to the root in the process of self-cultivation. Finally, we conclude this discussion by pointing out the importance the Ji-shan’s thought in the development of the Doctrine of Li in the Song and Ming Dynasties.