霞谷鄭齊斗（1649-1736）是陽明學紮根於朝鮮的過程中具有決定性意義的學者，同時也是最傑出的陽明學理論家，於是研究朝鮮時代陽明學與研究霞谷學幾乎是可以畫等號的。就鄭齊斗思想本身而言，霞谷的學術淵源有二，其一是陽明學，其二是栗谷學。而栗谷學是朱子學在朝鮮本土化的發展，所以可以說霞谷學中融合了朱子學和陽明學兩個思想體系。因此有些研究者評價霞谷學為「朱王調和主義」或者「修正主義陽明學」，這並不是空穴來風。本文從人心道心說下手，討論霞谷學與陽明學的關係、霞谷學與栗谷學的關係，要衡量對霞谷學的性質問題（陽明學和朱子學的要素），且考察鄭齊斗良知說的核心概念「生理說」的本意所在。

It is necessary that we study Jeong Jedu’s theory about Yinximdoxim (人心道心) taking two sources into consideration, one is Wang Yangming’s theory about Yinximdoxim, the others is Yi Yulgok’s theory about Yinximdoxim. Yangming’s notion about Yinximdoxim is summarized in Tian-Li-Ren-Wei (天理人偽), which is Tian-Li is so-called Shuaixing (率性) in Zhongyong, and Ren-Wei is so-called Sannian (三念) in Mengzi. Yulgok’s understanding about Yinximdoxim is openly recognized as the theory of “Yinximdoxim Re-exchanging (人心道心相為終始說)”, which is Yinxim could be Doxim, and Doxim could be Yinxim also. Jeong Jedu’s theory about Yinximdoxim is based on the Yangming’s notion of Tian-Li-Ren-Wei (天理人偽), therefore he maintains the notion of “Yinximdoxim Re-exchanging (人心道心相為終始說)” like Yulgok. But he also criticizes Zhuzi (朱子) on the basis of Wang Yangming’s theory, specially saying that “Li-Qi-Li-Zhi (理氣離之)” and “Li-Qi-Er-Zhi (理氣二之)”, through this analysis, we could find out the reason why he gives stress on concept of Sheng-li (生理) in his whole thought.