李費是晚明爭議性極大的思想家。歷來皆認定其反傳統、反道學，但晚近學者則已漸能認可其儒學本質，然而對其「童心說」的內涵，依然眾說紛耘。故本論文重新考察之，先由其「童心者，真心也」之「真」分析其包涵「生命本懷」、「生命實況」與「最高價值」三層次;其次探討李蟄獨特的「理欲觀」與「義利觀」由此進一步申論「童心」與「道德」之辯證關係。要言之，李蟄之童心，為一「存人欲之天理J'然究其「天理」之實，則為一以「真」為唯一最高價值之精神，故著重破除對外律之盲從，若以其為「反道德」實屬誤解。

LiZhi was a celebrated thinker of heresy in the Late-Ming Dynasty. He was a controversial figure during his lifetime or after his death.
The orthodoxneo-Confucian scholars sternly denounced him， but in the May-Fourth Period time， he was considered an iconoclast and an anti-traditionalism. Therefore，the majority scholars neglected: LiZhi was educated in traditional Confucian classics and he claimed himself to be a “true confucian”.LiZhi’s “Tongxinshuo” that was the core concepts of his learning should be regarded the succession and development from the Wang Yang-ming’s philosophy of the mind, but many scholars presupposed his”Tongxin Shuo”to be the desire-emancipation theory. This study re-obsereves LiZhi and his “ Tongxin Shuo”and re-examines its meaning.Then we try to explain:His anti-traditionalism was an introduction to liberal treatment of Confucianism. On the other hand, he advocated”true mind” that cannot be considered the desire-emancipation theory, on the contrary, it was a thinking about morality of autonomy.