「致良知」、「心即理」、「知行合一」隱含相同義理的二個指向，一是現在我指向理想我，另一是個體性與他者的向度。並且，此二個指向實則已然是包含在心體內涵的含意之內了，或以理想性的潛藏形式存在，或以現在我的現實形式存在。心學將之歸化為本體與障礙間隔的關係，如此則致使陽明所揭示的心學要義提供了一個反求諸己到實有諸己的過程。個體對於體見障蔽之私有所能力，同時展現了見識本體的能力，對私的理解深淺引向了一個理想個體蛻變的無窮盡性。過程中隱含在心體二個指向同時落實開展，體現在對自我、對他人、對世界，一種彼此關係的認知與回應之中，指向了一個善惡自知以制宜的良知本體無人己內外的精一之論。

Yang-ming has a simple and authentic style of teaching, directly, on one hand, referring to what scholars must practice, and on the other hand, reflecting his philosophical rationality of “jingyi”（精一）. This presents itself in Yang-ming’s propositions, which are two directions with the same meaning implied. One is the present self pointing to an ideal self; the other is the orientation of an individual and the other. These two pointing directions exist originally as double meanings contained in the mind. They may be a hidden ideal or in the present form. In theory, this is seen as the relationship between ontology and obstacles. This understanding of evil also indicates the theoretical significance of individuality fully responsible for one’s self. In other words, the moment when one sees selfish desire, it is the opportunity to see the conscience, because obstacles (selfish desire) and the obstructed (ontology) are simultaneously perceived. An individual’s ability to see obstacles (selfish desire) reveals at the same time his ability to see ontology. This unveils the core of Yang-ming philosophy, which leads to a process of self-requirement and self-realization. The degree of an individual's understanding of self desires concerns an individual’s endless pursuits of ideals – an idea that points to a theory of “jingyi”（精一）.