本文討論「朱陸異同」與「朱王異同」在顧憲成的調和模式中，展現出哪些用意。第一，憲成對「朱陸王異同」採取「大方向」的調和，對理論細部差異著墨甚低。第二，憲成的此種「大方向」調和策略，事實上內含一「人生的價值理想」與「理論的形構」之回歸。然此「人生的價值理想」即「道德實踐」，「理論的形構」則屬「性體」。再探究後發現，陽明學的某些內涵對憲成來說容易撼動此「人生的價值理想」因此提出「性有定體」這一理論上的核心作為回歸。因此在「朱陸異同」與「朱王異同」兩大議題下，憲成有著明顯修正王學的意識卻不批評陸象山。最後，本文雖認為憲成這樣的調和模式雖屬簡化也效用有限，但仍可清楚的說明他的用意與考量為何。
This paper aims to evaluate the significance of ”the similarities and dissimilarities between Zhu and Lu” and ”the similarities and dissimilarities between Zhu and Wang” in Gu Xian-Cheng's strategic reconciliation. To begin with, ”the similarities and dissimilarities among Zhu, Liu and Wang” is assimilated into a general assumption, and little attention is paid to their differences in details Moreover, such strategy involves a return to ”the central value” and ”the core of theory”-the former means ”moral practice,” while the latter refers to ”Xing Ti” (essential good).After Gu Xian-Cheng's further explorations, he finds out that some principles of Wang Yang-Ming results in the disintegration of such central value, so he proposes the theory of ”Xing You Ding Ti” (essential good) to cohere these discrepancies . Thus, concerning the issues of ”the similarities and dissimilarities between Zhu and Lu” and ”the similarities and dissimilarities between Zhu and Wang,” Gu Xian-Cheng demonstrates an overt intent to amend Wang Yang-Ming's doctrines while obviating any critique on Liu Xiang-Shan. Finally, this paper suggests that such strategy is simplified and with limited effect, but vividly expresses Gu Xian-Cheng's purposes and considerations.
