耿定向是泰州王學健將，在晚明思想界有一定的影響力，然而在後世研究中卻備受冷落；且因其論敵李贄向被視為反道學的異端，耿氏在早期研究中甚且成為「偽道學」之代表。雖然近年來對耿定向已有較平情的理解，亦有學者給予其正面之評價，然而面對李贄之嚴辭批判，與史傳中對其行事爭議之記載，耿定向之學術與人格，在「偽道學」或「真聖賢」之兩端評價中，究竟當如何給予一恰當評議，似乎仍有進一步討論的空間。畢竟儒者心學乃一生命學問，學術與行事若成兩橛，則難免於「偽道學」之譏。然而，就李贄以「真」為最高標準的學術精神來看，其對耿氏之批判實本其「責善，朋友之道也」的信念；而其對耿氏之推崇，則亦證明了在李贄眼中，耿定向之學術，仍為一本於生命實踐之真誠思考的「真道學」，故二人之激烈論爭乃終能復合，「兩捨而兩從」。就此而言，耿、李二人之胸襟氣度，言其「同為聖賢」，亦當無愧。然而現實生命亦必有其局限，耿氏生平行事之諸多爭議，實亦反映其生命學術在理想與現實間仍未圓融調和，視其為「偽道學」未免太冤，然其中所暴露之學術疑難，則仍待後人進一步思考。

Keng Ting-hsiang was a scholar of Taichou School, being an influence on the academia of the Late-Ming Dynasty. But in the later period, the scholars were ignored to study his teachings. On the contrary, Keng had had the experience of the continuous debates with Li Zhi, who was a celebrated thinker and positioned an iconoclast and anti-traditionalist. Li advocated staunchly "true Confucianism"; therefore, the scholars regarded Keng as a pseudo-Confucian. However, Li criticize severely for Keng on the one part, but still eulogized that Keng was a sage on the other part. The contradictory evaluations about Keng were out of consideration over a long period of time. This study reviews the critiques and encomiums about Keng Ting-Hsiang from Li Zhi and the other scholars in the Late-Ming history. Then we consider that the evaluation about Keng was prejudiced for a long time. Li Zhi's "true Confucianism" was a distinctive Confucianism about life practice, and he believed that frank friends should redress errors mutually. At the same time, the praises from Li were a certification that the personality and scholarship of Keng conformed to Li Zhi's "true Confucianism". Both the spirits of Li and Keng were the practical wisdom. Therefore, Keng Ting-hsiang was not a pseudo-Confucian, and his scholarship should be researched more deeply.