高峰奇大升是朝鮮朝著名性理學家，他的思想體系可說是不外於朱子學的。然而，高峰的形上學不能不成為「二元論」，況且理避不開氣的影響，則理作為本體或最終根據[理本]的身分無法確保。他又忽略了氣質之性中的性理同本然之性並不完全一致。因此，雖說性發為情，但作為根據的性理可能不一定是善，那麼其情本質上也不一定善。雖然，通觀他的整個體系，我們就不難發現高峰決不放手理之為最終根據，也就是其主宰性。他始終強調，本善的理是存有的最終根據，因而不只是性，進而理氣妙合的心及情都本質上是善的，我們具有能夠實現善的潛能，所以只要深信而努力於主敬，那就可以接近理想人格。這就是不承認「理發」的性理學體系下來說明道德實踐一個很不錯的模式，也是一個昌明朱子學的方案。

GoBong is a famous neo-Confucian in Joseon dynasty, his system does not deviate from the Zhuzixue. But, the metaphysics of GoBong can’t but be dualistic, moreover, since it can’t escape the influence of Gi, so can’t guarantee that Li will be the substance or final basis. He also overlooked that the principle in Gijiljiseong (氣質之性) is not entirely the same as Bonyeonjiseong (本然之性). So although it is said that the nature is expressed and becomes emotion, but the underlying principle is not necessarily good, so the emotion is also not inherently good. Although, if you look at his whole system, then can easily find one thing that GoBong never intended to put down that the principle is the ultimate basis. He emphasized all the way, the principle of goodness is the final basis of existence, so it is not merely nature but the mind and emotion are all intrinsically good. We have this great potential to practice good, and if we trust and strive it, we will have access to the ideal personality. This is a good model for explaining how a system of neo-confucianism that does not recognize “Libal” (理發) can practice morality, it is also one of the ways to develop Zhuzixue.