本文就著黃宗羲在《明儒學案•浙中王門學案》中對於緒山、龍溪二人思想之纂述， 進行檢討並提出批評，主要是希望能還原緒山、龍溪二夾思想之本來面貌。黃宗羲認為：緒 山與龍溪親炙陽明最久，習聞其過重之言，故盛言「見在良知」，於師門宗旨不能無毫釐之差， 反以江右王門「歸寂」之學，為陽明之傳。此說實不甚的當也。其實，江右王門「歸寂」之 說，於陽明主張良知「即寂即感」，、「通貫未發已發」之旨，並未能有相應之把握；而浙中 王門之強調「見在良知」，雖或可能引發流弊，然畢竟與陽明主張「心即理」、「體用一原」之 旨若合符節也。故吾人以為浙中王門如緒山、龍溪者，是方陽明之的傳也。而緒山資性沉毅， 謹守陽明之教而無失，可說是王門中之狷者；龍溪資性明朗，於陽明之教多有調適而上遂之 發揮，可說是王門中之狂者也。緒山強調後天誠意之功夫，龍溪強啁先天正心之功夫，兩者 皆是陽明「致良知」教下所必然涵攝者也。

　　　　　This article tries to offer a reflection and critique of the thoughts of Ch'ien Hsu-shan and Wang Lung-his, as presented in Huang Zong-si's Ming Confucian Scholars' Dispute, with the aim to restore the aim to restore the orginal thoughts of the two sholars. Huang thinks that Ch'ien Hsu-shan and Wang Lung-his, Wang Yang-ming's long-term disciples, were used to hearing Wang's solemn language and therefore propounded "xia-zai" liang-zhi"(the existential conscience). To Hauang, their thoughts deviated from the doctrine of their mentor. Instead, Huang upholds Jiang-yo Wang School's ""gui-ji" (back to still) doctrine as the true successor of Wang's thoughts. The author thinks nothing is farther from the truth. In reality, however, Jiang-Yo Wnag School's "gui-ji" doctrine does not necessarily correspond to Wang's idea of liang-chih as "ji-ji-ji-gan" (still is feeling) and "tong-guang-wei-fa-i-fa" (to connect the happend and the non-happend). Although Zhe-Zhong Wang School's doctrine of "xianzai liang-zhi" may trigger some faults, it corresponds better to Wang's idea of "his-ji-li" (mind is reason) and "ti-yong-i-yuan" (substance and function are from same fountainhead). Therefore, the author thinks in Zhe-Zhong Wang School, scholars such as Ch'ien Hsu-shan and Wang Lung-his are the real heirs of Wang's thoughts. Reticent and persistent in nature, Ch'ien Hsu-shan stuck to Wang Yang-ming's teachings and may be considered as more reserved among Wang's disciples. Outgoing and cheerful in personality, Wang Lung-his adapted Wang's Yang-ming's teachings and may considered as more presuming among Wang's disciples. Ch'ien Hsu-shan emphasizes posteriori cheng-i, while Wang Lung-his stresses the importance of priori zhen-xin (rectifing minds). Both are natural consequences of Wang Yang-ming's doctrine of "zhiliang-chi" (doing conscience).