He Lin was the person who advocated Xin Xin Xue against Xin Li Xue of Feng You Lan in modern Chinese philosophy. He recognized the limitations of Neo-Confucianism, that is, Cheng-Zhu Li Xue(程朱 理學) and Lu-Wang Xin Xue(陸王心學), in philosophical justification of the subjective thought that is required for constituting the thoughts of natural science and the modern society that came from the West, and draws on the thoughts of Greens and Royce as supplementation. Inspired by Royce who claimed the consciousness of objects or psychic dependence through idealism of Kant and Hegel as mental dependence in School of Mind, He Lin renewed his understanding of Lu-Wang Xin Xue, reconstituted Cheng-Zhu Li Xue, and created a new School of Mind. In this work, He Lin first focuses on how Green and Royce explain the relationship between consciousness and things(nature). They argue that things(nature) are meaningless apart from their relationship with consciousness as they secure its truth and existence only through the ‘relation’ of individual perceptions, not by themselves. Since ‘relationship’ comes from the distinction and unification of consciousness, the reality of things has no other way but to depend entirely on consciousness. Here, He Lin connects such characteristics of this consciousness with Xin(心, mind) of Lu-Wang and turns Wu (物, objects) into Xin(mind). However, He Lin extends the meaning of mind beyond the subjective principle of knowledge in the Kantian sense to the objective concept of mind from the Hegelian sense. Here, mind in Yangmingism finds a way to reconcile with Xing(性, Li, 理) of Neo-Confucianism. He Lin says that Xing, Li, and Xim are eventually all the same but technically, he accepts the conscious philosophy(philosophy of spirit) of Green and Royce, gives the characteristics of Xim to Xing, and takes measures for Li of Xing to be realized. If the reality of existence depends on the relationship and unity of consciousness, consciousness cannot simply stay in subjectivity and should be in objectivity as well. Therefore, consciousness should escape from human consciousness or self, should have existential nature, which Hegel calls spirit, and He Lin equates it with Xing of Neo-Confucianism. In Neo-Confucianism, Xing, Xim, and Li are not separated but accompany one another but when expressed in terms of German ideology, Xing is the spirit(Geist), Xim is consciousness(Bewußtsein), and the Li is concept(Begriff) or reason(Vernunft) respectively. Li is the principle that Xing expresses itself, and Xim is the medium that shows the principle of Xing in Phaenomena. This transition from subjective idealism to objective idealism is treated as the issue of overcoming the so-called ‘agnosticism’ in Neo-Hegelianism of England and America in relation to overcoming of Kant's issue of ‘things in themselves’. In particular, Royce, following Hegel, reveals through a demonstration that ‘the unknown’ is nothing more than a fiction. The nature set by things themselves seems to be physically sensible, but in reality is a mental one that is revealed only by ideas. Based on these ideas of Royce’s, He Lin newly establishes the relationship between Ti(體) and Yong(用). Especially focusing on the concept of ‘concrete universal’ by Hegel, he is against the idea of Zhu Xi that views Ti and Yong as dualism of Li(理) and Qi(氣), gives the meaning of consciousness of Hegel to Xin of Yangmingism, and thinks that Ti already embraces Yong centering on Xin. Based on these facts, he interpreted the Weifa-Yifa(未發-已發), which Zhu Xi distinguished as Ti and Yong, from the perspective of School of Mind of Yangmingism, and understands self-cultivation of Yangmingism or Selbst-Bildung of Hegel as psychological or mental philosophical application about Weifa-Yifa. Thus, He Lin was able to make Noumena(體/理) communicate with Phaenomena(用/氣), tried spiritual explanation, and could maintain that spiritualism is Wei Xing Lun(唯性 論). Here, Xin(mind) is not the Xin of Lu-Wang Xin Xue but objective spirit of existence(the universe).