羅近溪「孝弟慈」說從赤子之心無不知愛其親敬其兄論起，強調落實於具體道德實踐之重要。這乃是基於其「體現哲學」的觀點，認為實理必貫乎實事，形上與形下當融合為一，故不可以為他只是注重於形而下淺近之事而輕忽之也。相反地，羅近溪「孝弟慈」說其實在他長期消化與反省先儒之學後，所凝鍊而成一極為高妙圓融之思想。依筆者淺見，近溪「孝弟慈」說之義理特色約有以下三端：（一）強調「良知知愛知敬」之道德實踐內涵；（二）重視「即超越即內在」之道德實踐工夫；（三）彰顯「即高明而道中庸」之道德實踐理境。總而言之，在近溪「體現哲學」的觀點下，「孝弟慈」說可謂徹上徹下、通貫內外，不僅可以為吾人提供一生命實踐之常則常行，更可以令吾人尋著一成聖成賢之指南途徑，同時也是古代聖王治國平天下之至德要道。

Luo Jinhsi's doctrine of ＂Xiao-Ti-Ci＂ (Xiao, filial piety; Ti, fraternal duty; Ci, parents' affection to children) launches from the observation of the heart of children, who certainly loves their parents and respect their brothers, and emphasizes the significance of concrete moral practice. Luo's trilogy is founded on his Ti-Hsian (embodying) philosophy, which contends that practical reason is necessarily realized through concrete actions and the metaphysical and physical realms is necessarily unified. Therefore, his theory ought not to be ignored, as being blamed for its focus on trivial and daily affairs. On the contrary, Luo Jinhsi's trilogy, ＂Xiao-Ti-Ci＂ is a masterly and perfectly fused thought originated from his long-term reflection on the teachings of past Confucian scholars. According to the author's point of view, there are three purposeful features of Luo's trilogy: 1) emphasizing the implications of ＂the conscience's ability in knowing love and respect＂ on moral practice; 2) stressing the significance of the moral cultivation which is both transcendental and immanent; 3) revealing the ideal of moral practice as ＂seeking the highest, but behaving modestly＂. In conclusion, from the perspective of Jinhsi's ＂Ti-hsian philosophy＂, the doctrine of ＂Xiao-Ti-Ci＂ can be regarded as a way to break down the gap between metaphysical and physical realms and to unify inside and outside. It not only offers us a constant norm and model for life practice as well as a way to become a saint or a sage, but also is the supreme virtue and canon for ancient sage kings in governing state and ruling world.