罗姆巴赫是在对胡塞尔和海德格尔现象学方法的批判基础上找到自身的道路,即“结构现象学”。“结构存在论”不再囿于仅仅讨论人的缘在,而是放眼一切生存形式,关注人、自然和世界的共创性;对“生成”和“过程”的重视,取代了旧哲学传统中对实体和体系的静态关注。他致力于“将发生现象学、历史思维和存在思维转变为一种包罗万象的结构发生”(B.Waldenfelds),并将兴趣延伸到艺术、人类学、宗教学和多元文化讨论等领域。由此衍生的基本哲学,境象哲学,密释学,结构人类学以及对话等概念成为其思想体系的主干。 Rombach is finding his own way on the basis of critique of the phenomenological methods of Husserl and Heidegger, namely “structural phenomenology.” Instead of merely discussing people’s origins, Structural Ontology focuses on all forms of existence and focuses on the co-creation of people, nature and the world. Emphasis on “formation” and “process” supersedes the old philosophical tradition The static concerns about entities and systems. He is devoted to “transforming phenomenology, historical thinking, and existential thinking into B. Waldenfelds,” and extends his interests to the fields of arts, anthropology, religious studies and multiculturalism. The resulting concepts of basic philosophy, environmental philosophy, metaphysics, structural anthropology and dialogue have become the backbone of their ideological system.