南大吉作为明代重要的关学学者之一，因王阳明以座主而与其有门生之称。作为王阳明先生的高足，南大吉亲身经历了王阳明晚年回绍兴时期创下“致良知”学说以及设坛讲学的整个过程，并在期间起到了积极的作用。南大吉的心学思想是在人生经历中形成的，他自幼便探寻圣贤之道，尝诗曰：“谁谓予婴小？忽焉十五龄。独念前贤训，尧舜皆可并。”可见其在幼年时期已经树立了远大的志向。在与王阳明先生有过一段交流之后，其平生发生了思想上和身份上的转变，也因此为南大吉从绍兴回故乡渭南后在关中传播“致良知”打下了基础。在思想上，南大吉从笃信程朱理学转向了阳明心学，在身份上，他从仕者兼学者的身份转变为完全的学者身份。南大吉转变后的经历彰显出他个人的生命体验和学术探寻，因此，为了更好地理解南大吉心学思想，需要结合当时的文化背景并探寻南大吉发生思想转向的缘由。

本文主要从五个方面对南大吉及其心学思想进行研究，即以南大吉生平著作和同王阳明的交往为出发点，分别对南大吉心学思想的本体论、工夫论、境界论进行探寻，并以南大吉心学在关中的交融和影响作为落脚点。

根据现有资料，南大吉心学思想主要包括以下三个方面，首先，南大吉以“致良知”为宗旨，认为圣贤之道在“良知”，他通过确认良知这一道德本体，并阐述了良知与心性、道体的关系，对“致良知”进一步进行阐发，提出了“心之良知本一”的命题；其次，南大吉继承了王阳明在“良知发用流行中”用功，结合自身经历，以“良知发用流行中”为工夫，形成了自身慎独改过的致知工夫、好善忘势的修己工夫，并提出了“致良知”的途径——“中心悦而诚服之”，南大吉以自己的行动去践行了王阳明心学治政主张；最后，南大吉形成了其“相忘于道化”的境界追求，形成了“合天地为一体”的情怀。

南大吉无论是在绍兴期间，还是回渭南后，都积极推动阳明心学的发展，对于南大吉的种种“致良知”体悟，王阳明给予了高度的评价。同时其心学思想具有明显的关中地域化特征，因此称南大吉为“北方王门第一人”，对关学和心学的交融和关学的走向都有着不容忽视的作用。

As one of the important Guanxue scholars in the Ming Dynasty, Nan Daji was known as a protégé with Wang Yangming because he was the lord of the throne. As Mr. Wang Yangming's senior foot, Nan Daji personally experienced the whole process of Wang Yangming's return to Shaoxing in his later years to create the doctrine of "To Conscience" and set up an altar to give lectures, and played an active role during this period. Nan Daji's thoughts on the mind were formed through his life experience, and he explored the path of the sages from an early age, tasting poetry: "Who is a baby?" Fifteen years old. Thinking of the former sage training alone, Yao Shun can be combined. It can be seen that he has established great ambitions at an early age. After a period of communication with Mr. Wang Yangming, his life underwent a change in ideology and identity, which also laid the foundation for Nan Daji to spread "to conscience" in Guanzhong after returning to his hometown of Weinan from Shaoxing. Ideologically, Nan Daji switched from believing in Cheng Zhu Lixue to Yangming Xinxue, and in terms of identity, he changed from the identity of a scholar and scholar to a full scholar. Nandaiji's post-transformation experience highlights his personal life experience and academic inquiry, so in order to better understand Nandaiji's thought, it is necessary to take into account the cultural background of the time and explore the reasons for Nandaji's ideological turn.

This paper mainly studies Nandaji and its psychological thought from five aspects, that is, taking Nandaji's life works and exchanges with Wang Yangming as the starting point, exploring the ontology, workmanship theory and realm theory of Nandaji's spiritual thought respectively, and taking the integration and influence of Nandaji's spiritual thought in Guanzhong as the foothold.

According to the available data, Nandaji's thinking mainly includes the following three aspects, first, Nandaji takes "to conscience" as its purpose and believes that the way of the sages lies in "conscience", and he further elaborates on the "conscience of conscience" by confirming the moral ontology of conscience, and expounding the relationship between conscience and mind and Taoism, further elaborating on "to conscience", and putting forward the proposition of "conscience of the heart is one"; Secondly, Nan Daji inherited Wang Yangming's hard work in the "popular use of conscience", combined with his own experience, and practiced as the work, formed his own prudent and independent work to know and forget the situation, and put forward the way of "to conscience" - "the center is happy and sincerely convinced", Nan Daji practiced Wang Yangming's proposition of learning governance with his own actions; In the end, Nandaji formed his realm pursuit of "forgetting each other in Taoization" and formed the feeling of "uniting heaven and earth as one".

Whether during his time in Shaoxing or after returning to Weinan, Nan Daji actively promoted the development of Yangming Xinxue, and Wang Yangming spoke highly of Nan Daji's various "to conscience" understandings. At the same time, his thought of Xinxue has obvious characteristics of regionalization in Guanzhong Province, so he called Nandaji "the first person in the northern royal gate", which has a role that cannot be ignored in the integration of Guanxue and Xinxue and the direction of Guanxue.

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