中文摘要：

罗近溪哲学的主旨并非仅仅在于其对所谓“赤子之心”的发明，也并非可简单地概括为所谓的“求仁为宗”。而那种近溪学说“近禅”的说法则更是流于对其思想的不可原谅的误读。与所有这些解读不同，一种更为深入的分析表明，其主旨应体现为近溪思想作为泰州学派“身道”的真正光大者，在把身体的“亲亲”之知体还原为“生生”之本体的同时，还与此一致地把整个世界理解为“身向家的生成”这一生命谱系的衍化活动及衍化过程，从而开显出中国哲学思想所特有的“家本”的理论深髓。这使得近溪学说的推出既可视为一种“后理学”意义上的对中国哲学的理论开新，又直续《易》、《礼》，代表了在中国文化业已步入“家道中落”乃至“无家可归”的历史境遇之际，新一代思想家对中国古老而悠久的“宗亲之道”、“宗法之道”的历史回归。

英文摘要：

The substance of Luo Jin - xi＇ s philosophy is not simply his findings of the so - called ＂utter innocence＂, nor can be summarized as the pursuit of a moral life. Especially, it is an unforgivable mis- reading that the doctrine of Luo Jin - xi is similar to Zen Buddhism. Different from all of above, a deeper analysis shows that Luo is surely the very people who brought ＂Body - Tao＂ of Taizhou School to a great height of development. He reduced our body＇s intrinsic quality of ＂loving relatives＂ to the noumenon of ＂production and reproduction＂. At the same time, he interpreted the word as a life process in which bodies generate families. From this viewpoint, he showed forth the dimension of ＂family principle＂, which is inherent in Chinese philosophy. So, the philosophy of Luo Jin - xi is not only a ＂post - Neo - Confucianism＂ theory renovation, but also a succession of Zhou -Yi and Zhou -Li . When the Chinese culture entered up on a new phase in which there was no place for ＂family＂, Luo＇ s philosophy showed that the new generation of the Chinese thinker returned to the ancient tradition of ＂loving - relatives - Tao＂.