歷來對於羅念菴學術是否相契於王學，或有不同評價，本文則對此問題重作反思。念菴與龍溪之「殊途」，固為眾所共見，然究其實，則為「為己之學」之必然抉擇而已；其學術之最終境界，與陽明、龍溪皆同歸於萬物一體之仁，實無可置疑。且念菴推崇鄒東廓的戒懼之旨，自身則著力於「斷除欲根」的工夫，亦可視之為王陽明「念念去人欲，存天理」的工夫論之發展與深化，證諸陽明之論掃除私欲、戒自是好名，龍溪之洞察良知攙入、勇於自訟其過，其精神皆同，可以相互印證。實則陽明、龍溪之「無善無惡」、「萬物一體」，即隱含一開放包容與尊重異見之胸襟，要其彼此真誠問學，虛己應物，無論頓悟漸修，皆為聖學，無以異也。

There have been different comments on whether Luo Nian-An’s learning corresponds to the study of Wang Yang-Ming. This paper will have a reflection on this issue. The “different routes” of Luo Nian-An and Wang Long-Xi are commonly seen. However, it is a natural result of “Learning for One's Own Self”. Undoubtedly, the ultimate realm of his learning is the same as those of Wang Yang-Ming and Wang Long-Xi, which is to achieve oneness with the myriad things. Besides, Luo promotes Zhou Dong-Guo’s purpose of cautions and fear and focuses on the practices of “digging out the root of desire”, which can also be considered the development and deepening of Wang Yang-Ming’s theory on “Dispelling Desire and Keeping Reason”. It has been shown that Wang Yang-Ming’s theory on getting rid of desire to keep the good fame and Luo Nian-An’s insight on conscientiousness and courageous reflection on personal mistakes share the same spirit and serve as the proof for each other. In fact, “no good, no evil” and “achieving oneness with the myriad things” of Wang Yang-Ming and Wang Long-Xi have carried the hidden meaning of openness, tolerance, and respect for different opinions, demanding people to learn from each other sincerely and treat everything with modesty. Whether acquired in epiphany or gradual learning, they are all sage learning without any difference.