CAJ | 학술논문

罗汝芳学《易》，悟得《易》理贯通四书五经，认为《易》“乾”“坤”的“生生”之理就是天命之性，就是仁，也是心；“太极”不在“易”之外，它本身就是乾坤，是有和无的统一，实有道体又圆融无碍，它成为性命的根源，其自身又是超越善恶的”至善”。他从乾坤本体的生生之理又引中出即本体即工夫、“不动心”及“自然”的工夫论。
라여방학《역》，오득《역》리관통사서오경，인위《역》“건”“곤”적“생생”지리취시천명지성，취시인，야시심；“태겁”불재“역”지외，타본신취시건곤，시유화무적통일，실유도체우원융무애，타성위성명적근원，기자신우시초월선악적”지선”。타종건곤본체적생생지리우인중출즉본체즉공부、“불동심”급“자연”적공부론。
By studying Yi-ology, Luo Rufang comes to the conclusion that the Four Books and Five Classics is shot through with the idea of Yi, holding that the principle of ＂creative creativity＂ in the Yi is the human nature endowed by heaven as well as the benevolence and heart/mind; Instead of being something outside the ＂Yi＂（change）, Taiji （lit. the Grand Ultimate） is itself the Qian and Kun and the unity of existence and non-existence. In addition, he insists that, as the origin of human nature and destiny, the substantial Dao is penetrating and all-inclusive, and it is the goodness beyond good and evil. From the principle of ＂creative creativity＂ of Qian and Kun, Luo brings forth the idea of the unity of ontological perspective and empirical practice, and the integrity of ＂calm mind＂ and ＂the natural principle. ＂