作為王陽明的兩大弟子，王畿與王艮的心學常被歸為同類。其實，二人心學雖相似，但卻存在質的差異。經考察，主要表現在：（一）良知之異。王畿主張本體虛無化的「見在良知」，注重良知在當下情境中的緣構狀態；王艮主張本體實體化的「現成良知」，這是超越時間與具體情境的、圓滿具足的良知狀態；（二）經典態度之異：王畿注重「人事練習」而來的徹悟，儒家經典在他的講學著述中雖偶有涉及，但處於邊緣地位；王艮則極為推崇儒家經典，重視儒家經典對心學體驗的印證作用；（三）佛道態度之異：王畿在理論上吸收佛、道學說，卻在「經世」的實踐層面排斥佛、道；王艮則較為徹底，在理論與實踐上與佛、道均無涉。

Wang Ji and Wang Gen, two great disciples of Wang Yangming, are usually classed as holding the same mind teaching. In fact, differences speak louder than similarities. There are three different dimensions. First, the difference on innate knowledge. Wang Ji preferred the present innate knowledge, the unsubstantialized status that changes according to concrete conditions; while Wang Gen hold the completed innate knowledge, the substantialized status that transcends the time and concrete conditions. Second, the difference on attitudes toward Confucian classics. Wang Ji paid attention to the thorough understanding from “personnel training”. Although Confucian classics were occasionally involved in his lecture works, they were in a marginal position. While Wang Gen highly respected Confucian classics and attached great importance to the mutual confirmation between Confucian classics and enlightening experience. Third, the difference on the attitudes toward Buddhism and Taoism. Wang Ji absorbed Buddhism and Taoism theoretically, but excluded them in practical dimension; Wang Gen was insulating to both Buddhism and Taoism.