本文試圖探看陽明學在晚明以及日本展開的多元面向，主要以羅近溪與中江藤樹二人進行個案比對，以見其中思想異同。切入點首先聚焦在兩人對天人關係的定位亦即良知與天心間的內外設定上，次則處理本體論之下的工夫論命題，最後歸結出陽明之後的學風變化，相較陽明強調良知心體的優先性而言，兩人皆特為重視天作為印證覺悟的重要，需相互並觀，不可被心體所解消。但兩人天人關係仍有一體式與個體式的歧異，此影響工夫論中主導方法的設定，如對意的轉化與消制之別。儘管工夫第一義有別，但對於心與天的聯繫，以至經典作為重要的證可、發明之效，亦與陽明形成不同的特色，使陽明學說無論在晚明、江戶日本都有其側重與變化，形構彼此相互交涉的特殊風景。

The article attempts to discuss the diverse perspectives of Wang Yangming Studies in the late Ming Dynasty and the Edo Period of Japan by comparing the two case studies, Jin-xi Luo and Nakae Toju, to find the differences and similarities of their thinking. Firstly, the focus will be put on the two’s orientations on the relationship between heaven and man, namely, the conscience and the internal and external settings between heaven and mind. Secondly, this article deals with the theory of self-cultivation under ontology. Finally, it concludes with the changes of scholastic styles after Yangming Wang. Luo and Nakae particularly emphasized the importance of the consciousness in Tianzuo (heaven made) in comparison with the focus of conscience and Xinti (mental body) in Wang Yangming Studies. Tianzuo and Xinti should be observed together without being dismissed by Xinti. However, the differences between one body and an individual on the relationship between heaven and man still exist. This would affect the setting of the governing method in the theory of self-cultivation, such as the differences in the meanings of transformation and dissipation. Despite the differences, the connection between mind and heaven and the classical function as an important examination and invention are also the developed characteristics different from Yangming Wang’s. Wang Yangming Studies were therefore emphasized and evolved in the late Ming Dynasty and the Edo Period of Japan, which form the special academic scenery of the mutual support and negotiation.