整菴是明代程朱學派的代表人物，其思想固然沒有程朱的原創性，然而卻可說是程朱思想在明代政治社會的應用；而整菴對程朱思想的修正也可以說是和明代政治社會相調適的結果。為了救正程朱之學流於形式化虛偽化，他力主恢復程朱之學博文約禮的真精神。在政治上，他認為聖學與王政是合內外之道。他又關心法的問題，在尊重法的前提下，以道德、變通來救濟法之窮途。整菴處於家族制度漸次完備的時候，因此他的描述和理解，正反映出一個階段的面貌，以及理論上的建構。 　　整菴常在現實上運用理氣為一的觀念。政治環境、家庭遭遇有厚薄良窳，是氣；人須作道德的努力，則是理。氣的不齊只是短暫的，人只要真誠的努力，則理終將貫於氣，而有好的結果。

　　　　　Lo Ch'in-shun is a representative of the Ch'eng-Chu school in Ming Dynasty, whose thought, though not so original as those of the Ch'engs and Chu, is more or less the application of the latter's thought to the socio-political situation of Ming dynasty. The modification Lo made to the Ch'engs' and Chu's thoughts also aimed at adjustment to the Ming socio-political environment. 　　Lo Ch'in-shun urged the revitalization of the spirit of versality and ritual practice ( p'o-wen yueh-li 博文約禮) characterized by the Chang-Chu school in order to save the Chang-Chu ideas from formalism and hypocracy. In politics, he believed that sage learning and kingship are the two sides of the same Way. He was also concerned about the law. While respecting the law, he proposed to complement laws with morality and elasticity. With regard to his discussion of family, Lo was at a time when the pre-modern family institution was about to fully develop; his description and the theoretic construction with respect to the family of that stage. 　　Lo Ch'in-shun often applied the idea of the unity of Principle and Material Force to reality. He thought that the differences in happiness and misery between political conditions and between families belong to Material Force, while that man should engage themselves in moral efforts belongs to Principle. The difference in Material Force is not final; by way of one�s sincere efforts, Principle will direct Material Force and eventually bring out good results.