本文旨在探討現象學兼漢學家耿寧在著作中發表的三個不同的良知概念。耿寧認為陽明學的良知有前後期的轉變。前期只是一德性的萌芽、向善的潛能，後期良知則是有關對自我意念之道德品格的意識與判斷。而轉折的關鍵處在於要回答人如何能分判意念之善惡，進而為善去惡的問題。但前後期良知都還有待發展。爾後耿寧更提出晚期的第三種良知概念，即一完善的良知本體。它不變化且絕對至善。根據耿寧觀點，良知本體實有一從最模糊到最清晰的發展過程。而道德修養工夫正是針對良知的純化而言。然良知究竟如耿寧所說有待發展，還是始終都是純粹至善的？筆者認為良知始終不是未竟之體而是完善的。良知並不如耿寧所說的有待發展，也不如耿寧所論良知有前後期的不同。因此本文目標旨在釐清耿寧的觀點，並證成良知是完善且人人俱足的。希冀透過本文，能更加確定陽明良知說在儒家心學的重要地位。

The purpose of this article is to explore three distinct concepts of Liangzhi published in the writings of phenomenologist and sinologist Iso Kern. Iso Kern believes that the Liangzhi of YangMing's Studies has a periodic transformation. The early stage is just the germ of a virtue, the potential for goodness. In the later period, Liangzhi is about awareness and judgment about the moral character of self-ideas. The key to turning is to answer how people can judge the good and evil of the mind, and then do the right things instead of doing the wrong things. However, the early stage and the later period both have to be developed. Later Iso Kern proposed the third concept of Liangzhi in a later period, which is the Ontology of Intuitive Knowledge. It never changed and was absolutely kind. According to Iso Kern's view, the Ontology of Intuitive Knowledge is from the most obscure to the clearest development process. And Morality is against the purification of Liangzhi. Liangzhi is like what Iso Kern said that has to be developed, or it is always pure and kind? The writer thinks that Liangzhi is never incomplete form, but is complete form. Neither conscience is not like Iso Kern said that has to be developed, nor Iso Kern said that there was a difference in Liangzhi between the early stage and the later period.