以宋儒而言，「經學」與「史學」，可分治，亦可合治，而皆有其成就。若就主「合治」者之觀點而論，其特殊處，在於：視「經」之與「史」，本質上即具有一種「貫通性」。此種「貫通性」，常因歷史之重大轉折而凸顯。而自宋初以來，宋儒之欲重振儒學，蓋基於兩項原因：一因治道之衰，一因儒統之衰。儒統之衰，唐韓愈言之；五代之頹，治道之困蹇，宋人承其後而自知之。故欲提振儒統，必同時興復儒治；此即歐陽修〈本論〉中所謂「不推本末，不知先後」，佛不待闢，「使天下皆知禮義，則勝之矣」之旨。以是「通經」與「治史」，對於宋儒而言，不僅關鍵在於「為治」；且此「為治」之理，應兼具一種「當代性」。唯就合治「經」、「史」而言，其中亦可有不同之樣態：一種著重「治經以通理」，期待以之培養出學者所可具有之有關「政治原理」之理解與判斷，以此明史；一種著重「通史以明變」，從而豐富具有「文明論」意義之「歷史知識」。而此二者，對於才智之士而言，皆具有深化其「政治理性」之功效，以是皆具有厚積「務實之能」之「養成」意義。至於雖究心經、史，而於其學術思惟中，並未充分實踐一種「會通」之論，因而可謂之為「分治經、史」者，此一類型之樣態，亦非一種；當分述為「偏於經」與「偏於史」兩類。至於各種類型、樣態之具體走向，與所牽涉之種種議題，極為繁多，而皆可一一細別。此外，南宋以降，於經史學之發展中，曾出現一種頗為特殊之「文獻之學」，即所謂「浙學」，於後世貢獻極大，本文亦特予討論。

Since the beginning of the Song dynasty, the revitalization of Confucianism had been a major objective of intellectuals. There are two reasons for this phenomenon: the first is due to the political upheaval of the previous chaotic ruling systems, and the second is the collapse of Confucian ethical value in these societies. In order to reestablish the Confucian morality and scholarship, much effort was devoted to the study of traditional classics and history, as well as to the well-known renovation of the metaphysics of moral philosophy at this time. This article provides a full examination of the construction process of these studies, and proposes an outline their main thought processes by engaging in a thorough discussion of their various forms.

宋代學術; 經學; 史學; 理學; 宋代儒學史; 宋代思想史

Song scholarship; the studies of classics and history in the Song Period; Neo-Confucianism; history of Confucian philosophy; Chinese intellectual history