黃久菴早年與王陽明結為平輩學友，後改稱弟子，晚年對王學流弊深有反省與修正。久菴以「艮止」為宗，「止」是本體，「致知」是工夫，「格物」是效驗，而「致知」工夫的具體內容是「思」。由於其並未明確定義「思」的工夫，歷來學者言人人殊，故本文對此進行深探，指出「思」是源於心的意識，具體對象是經驗世界中的人倫，在人倫關係中體察物則之當然，以上契做為道德秩序根源的心體並挺立之，若能用力並持續將之推致於經驗世界，則一切人倫始得體現此止體之內涵而各得其所。

In order to correct the error and deviation of the theory of Wang Yangming, Huanf Jiuan, a disciple and the relatives by marriage of Wang, emphasized “Genzhi” as the object of his academic thought in his senectitude. Under the theory of “Genzhi,” he regarded “Zhizhi” as the method of self-cultivation, and the results is “Gewu”. Although Huang stipulated the substance of “Zhizhi” is “Si,” he did not give a clear definition of it. Thus the acknowledgements and interpretations made by recent scholars were at variance. In this article, I tried to reanalyze the concept of “Si” that mentioned by Huang. It reveals that “Si” is a method to investigate the ideal principles of human relations. People can trace and then erect the essence of these principles after engaging in practicing “Si,” so the world can be reordered eventually.