In Mid Joseon dynasty, by academic endeavor of scholars, represented by Toegea and Yulgok from Korean rational Confucianism, the Neo- Confucianism and its cultural cognition has been in the cultural psychology of Joseon community members in some ways, formed a specific cognitive schema with cultural inheritance and process of assimilation, which influenced the group cognition on School of Wang Yang-ming in Joseon dynasty, thereby hindered them to absorb and adapt new academic thinking and affected their mode of thinking, tradition and values. In order to establish and preserve the native orthodox neo-Confucianism, scholars of Joseon dynasty, represented by Hoejae and Toegea, researched on the theory of neo-Confucianism while inherited its concept of heart and nature, thus formed a whole set of conceptual system and value system inside of Korean rational Confucianism. That’s why the School of Wang Yang-ming was resisted in mid Joseon dynasty and failed in adopting by this country, which taking Confucianism as its moral support. Even so, this paper indicates that not all of the scholars opposed the school at that time. There are some scholars did intensive study on school of Wang Yang-ming. Out of necessity, school of Toegea made private copies of 《Chuan Xi Lu(傳習錄)》 and 《Kun Zhi Ji(困知記)》 internally. Soae was the first Joseon scholar who read the works such as 《Chuan Xi Lu(傳習錄)》. Yulgok wrote a postscript for Chen Jian’s 《Xue Fu Tong Bian(學蔀通辨)》. This shows that from the first half of 16th century, the school of Wang Yan-gming has been widely spread in Joseon academic circles and got an important effect. The establishment of School of Mind advocated by Soae was to correct the error of neo-Confucianism, which represents some viewpoints of Joseon academic circles. That means they had a certain cogitation on historical significance of Yangming Idealistic School.
在朝鲜朝中期, 经过退栗为代表的性理学者的学术努力, 程朱理学及其文化认知已经以某种方式和途径进入了社会成员的文化心理结构当中, 形成某种特定的认知图式, 产生了文化上的继承和同化过程｡ 而这种文化心理又反过来影响了朝鲜朝对阳明心学的的群体认知, 形成了阻碍吸收和适应新学术思想的环境背景, 从而影响整个社会成员的文化思维方式、传统及价值观等｡ 出于确立和维护本国正统道学的需要, 以晦斋李彦迪和退溪李滉为代表的朝鲜道学者们一方面从学理上积极研究程朱理学理论, 探讨并选择性地继承其心性理气的性理学观念, 从而从朝鲜性理学内部形成了一整套概念系统和价值伸张体系｡ 这就可以解释为什么朝鲜朝中期阳明心学受到顽强抵制, 未能在这块儒家思想成为精神文化支柱的异国土地上开花结果的原因｡ 尽管如此, 通过本论文的研究也表明, 在朝鲜朝中期, 对阳明心学的认识并非全然骂倒, 也有部分学者从学理上对阳明心学做了细致研究｡ 退溪学派出于研究阳明学的需要, 内部广泛传抄了《传习录》和《困知记》；西厓柳成龙最早接触了《传习录》等阳明学著作, 栗谷李珥为明人陈建的《学蔀通辨》作跋, 这说明从16世纪上半叶开始阳明学在朝鲜学界已经广泛传播并产生了相当的影响｡ 西厓所主张的王学创立是为了纠朱学末学之偏的观点代表了当时朝鲜学界的部分视角, 表明朝鲜学界已经对阳明心学的历史意义有了一定认识｡
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