潘平格（用微，1610-1677）是討論明清之際儒學轉型，特別值得注意的一位儒者。用微否定宋明理學而欲直探先秦孔孟之學，是以其學常常被視為宋明理學的反動。用微嚴辨天人，拒斥一切以理、氣等概念為中心的形上玄遠之論，其學實已溢出「天道性命相貫通」的宋明理學典範。然用微論「見在真心」與為學工夫，又多由陽明學轉手而來。因此，就理論型態的角度而言，用微之學乃陽明心學在明清儒學轉型之際的一種「去形上學化」的特殊表現型態；就思想史的角度來看，則可說是明清儒學由道德形上學轉向清代「新義理學」的「過渡型態」。

As a key Confucian scholar in early Qing China, Pan Pingge’s philosophical thought is important for us to explore the paradigm shift of Confucian philosophy during the Ming-Qing transitional period. But, how to understand the intellectual significance of Pan’s Confucian thought is a controversial issue. Based on Pan’s sharp critique of neo-Confucianism, some scholars maintain that Pan tries to reconstruct Confucian philosophy from a naturalistic approach, like many other contemporary Confucian scholars, such as Chen Que (陳確) and so on. This observation is not accurate. Because Pan and Wang Yang-ming (王陽明) have no fundamental difference to understand the essence of moral mind and the way of self-cultivation. On the contrary, some other scholars urge that Pan’s Confucian thought is just a copy of Wang Yangming’s doctrine. But this is not the case too. There is a substantial divergence between Pan and Wang Yangming, on the issue of metaphysics. Pan definitely opposes the idea “the Way of Heaven and human nature and destiny are interrelated” (天道性命相貫通), which is essential to all Song-Ming Confucians’ philosophy. So, in a sense, we can regard Pan’s Confucian philosophy as a thin version of Wang Yangming’s doctrine.