本文「聶雙江歸寂思想的『超越的體證』型態之研究」，在於重新檢視聶雙江的歸寂思想。首先，本文以為他不同於陽明致良知之教，因他無法體認良知能當下呈現以及「逆覺體證」的意思。所以，欲見出其思想的特色與價值，必須暫時使他脫離陽明學的框架，就其本身的文獻與思想來研究。根據本文初步的研究，認為他重視以《中庸》、《易傳》為中心的儒家哲學客觀面的性體義，這與五峰、蕺山系重性天之尊的關注是一致的。而且，他的性體並非僅是寂滅之體，仍有其活動性。此外，歸寂思想並非於發處完全無工夫，他亦有隨時做歸寂的「動亦定、靜亦定」的工夫。所以，本文試圖證明他可以歸於宋明理學以「靜坐」為中心的「超越的體證」之型態。

The article“ A Study of The Thought’s type of Transcendental Recognition (超越的體證) of Nieh Shuang-chiang’s Doctrine of Returning to the Stillness（歸寂）” is trying to explore Nieh Shuang-chiang’s（聶雙江）philosophy. First, we argue that Nieh Shuang-chiang could not belong to Wang Yang-Ming's（王陽明） type of thought, because he did not know that Conscience can emerge constantly and the meaning of Retrospective recognition（逆覺體證）. Secondly, this paper must separate Nieh Shuang-chiang from Wang Yang-Ming's system. Consequently, we will discuss Nieh Shuang-chiang’s text independently and to try to find his characters and values. In this article’s ppreliminary research, we think that Nieh Shuang-chiang respected the thought of Human Nature and Heaven which is originated from Confucian Classics about Doctrine of the Mean（中庸）, and Book of Changes（易傳） . So we can assert that Nieh Shuang-chiang’s type of thought is similar to the system of Hu Wufeng（胡五峰） and Liu Jishan（劉蕺山）. In this paper, we mention Nieh Shuang-chiang’s Human Nature was not motionless. The Essence of his philosophy is active. His Doctrine of Practical Effort would correspond with the thought’s type of “one's nature is calm whether it is in a state of activity or in a state of tranquility”（動亦定，靜亦定）. As a result, this paper concludes that Nieh Shuang-chiang’s philosophy belongs to the meditate type of Transcendental Recognition.