陽明學基本上是一成德之教，成德是一種道德實踐，而良知更是思想最大特色。良知二字乃源自孟子心學傳統。孟子以「人之所不學而能者，其良能也，所不慮而知者，其良知也。」（《孟子》。〈盡心篇〉）孟子以不學、不慮來規定良知，以顯良知的先天性，是先天俱足仁義道德，仁義內在，非外爍而得。陽明將孟子惻隱、羞惡，辭讓、是非等作用，一起收攝到良知，並以良知說本心、本體。本文首先將闡述陽明心學下致良知的意涵及其工夫論。良知即天理，便在心即理的架構下，展開其良知教，並落在《大學》的義理脈絡，因而有別於朱子《大學》的詮釋。這是陽明早年用心朱子進路而做的翻轉，這步翻轉對心學義理開展實有其重要性。朱王的差異，是研究宋明理學的重要問題，研究的成果亦頗為豐碩。尤其牟宗三、蔡仁厚先生精闢論說，實有其代表性。本文大抵順牟、蔡先生的論旨而進行討論。

Yangmingism involves the teaching of moral perfection and intuitive knowledge, which is the most distinctive feature of this school of thought. The term “intuitive knowledge” is derived from the tradition of Mencius’ Mind Studies. In Jin Xin of Mencius, Mencius stated, “The ability possessed by men without having been acquired by learning is intuitive ability, and the knowledge possessed by them without the exercise of thought is their intuitive knowledge.” Mencius used “without learning” and “without the exercise of thought” to define intuitive knowledge, emphasizing its inherent justice and virtue. Mencius noted that benevolence and justice are internal rather than external and thus do not require polishing. Wang Yang-Ming incorporated the concepts of pity, compassion, shame, dislike, compliance, deference, and right and wrong in Mencius into intuitive knowledge and used intuitive knowledge to describe the inherent mind and fundamental reality. This study explains the meaning of the extension of conscience (zhi liang zhi) and theory of effort (gongfu lun) in Yangmingism. Intuitive knowledge involves heavenly principles. The teaching of intuitive knowledge can be accomplished through the framework of the mind is principle (xin ji li) and within the context of Great Learning, which differs from Zhu Zi’s interpretation of Great Learning. Yangming reversed Zhu Zi’s approach in his early years, and this reversal is crucial to the development of mind studies and the principle of righteousness. The difference between Zhu and Wang is a crucial topic in the study of Neo-Confucianism of the Song and Ming Dynasties, and research has been fruitful. The incisive arguments of Mou Tsung-San and Tsai Jen-Hou are such representative research. This paper largely follows Mou and Tsai in discussing this subject.