白沙處於程朱理學盛極一時的時代，卻能開出一條海闊天空、圓融通達、明麗清新的蹊徑，從朱熹末學繁瑣的途徑中走出來，這根本的原因，我以為是在他獨特的論學之道上。他不從事格物窮理的問學方式，而直探心靈本源，使儒家傳統的心性之學，重新獲得超然不凡的生命力。因此對於他的論學精神與為學之道，實有探索之必要。而目前研究白沙者，多半集中在他的道、理、心、性等思想理路、修煉工夫，以及詩學的品味方面；至於論學的部分，研究者尚不多，實仍有許多值得補充的地方，因此本文則試著從白沙的論學領域來做一番探索。 Bai Sha is in the prime time of the Confuciunist Thoughts of Cheng and Zhu. He had his unique concepts, which were wide and fresh, and was free from the shortcoming of the Confuciunist Thoughts which were convoluted. The primary reason for this was because of his district way to study. He was not engaged in pursuing knowledge. Instead, he pursued the origin in the heart, and that gave verve to the conscience and disposition of The Confucian. Therefore, it is worthwhile to dissect his spirit of studying. Today, people who research Bai Sha, mostly concentrate on the part of Dao, Logic, Conscience, and Disposition, and the taste of poem. As for the part of the way to study, there are still worthy of adding.
