摘要：刘沅是清嘉道间一通儒。他著作等身，熟稔儒家经典，思想见解独到。其对儒家经典的诠释力避空疏与私见，惟求合于圣人之道，形成了自己独特的研究径路，可谓是清代思想史上的一颗遗珠。由于各种原因，刘沅长期被认为是一个宗教家，甚至教主。而待其全集出版后，越来越多的人还原其儒家学者的身份。而很多学者又因刘沅常言身心性理与伦常实践，故多认其为一理学家。这种身份或定位上的模棱两可，正是对作为刘沅学术思想核心的经学思想未能明通所致。目前关于刘沅研究的文章要么执其一端，要么流于表面，以致错讹百出。本文以问题为导向，立足文献，结合时代背景与学术史，对刘沅经学思想作全面、深入、系统的研究。本文包括六个章节、附论、结论共八个部分，每章大旨如下：
鉴于刘沅其学说湮没不彰百有余年，本文的研究综述首先对刘沅研究百年历史作简单回顾和梳理，把刘沅学术的研究与传播分成四个阶段，即“整理传播期”、“学说广布期”、“‘宗教说’主导期”和“儒者身份回归期”，以求明晰刘沅事迹及其学说的认知史与接受史。第二部分再对当前研究中典型的观点如“新理学”、“新心学”“三教合一”等进行述评；
第二章的重点是通过对体大思精的刘沅及其槐轩学说为何百年来湮没不彰的思考和探究，了解刘沅及其学说所经历的内部学术通俗化、宗教化，以及其主张不宗汉宋，又受蜀地学风的转变等外部影响，最终导致没落的原因。并通过这种方式展开对刘沅学术背景与思想渊源的全方位探求；
第三章通过解释刘沅《十三经恒解》之“恒”的含义一窥刘沅经解之目的。而后通过对体例、经书选择、所参底本的梳理辨析，初步了解其经解基本情况和经学观。尤其是对刘沅经解所参底本的爬梳，明确经解底本主要以朱子经解与当时的御纂注疏为主；
第四章提出刘沅“以圣人之道定百家”的解经原则，以及支撑这一原则的三大解经理念，并通过对清代汉宋关系的再讨论，证明清代汉宋学共存与交替兴盛的相反相成关系，并充分说明刘沅回归孔孟的解经意图与作为一名师儒的素养；
第五章以大量刘沅经解的实例说明刘沅面向教化的经解在体例方面的三个特点。1、相对朱子经解更加详尽，但对添字解经非常审慎；2、对重要或有争议的地方，进行反复申发论说；3、平常经解中极少重视的经文间辞气，在刘沅看来则是通达圣人之意的关键信息；
第六章说明刘沅经学思想是对宋明理学的反思与纠补。这部分前人多有论及，但本文着重于呈现刘沅对经文的义理阐释与传统理学之不同，主要从身心性命之理与存养省察之功两方面进行论述，进一步探讨刘沅“先天后天说”之理论基础与融通儒道的修养工夫论。
关键词：师儒 教化 经学 理学
Abstract： Liu Yuan was an erudite Confucian scholar during the Jiaqing and Daoguang periods in the Qing Dynasty. He was an author with many works to his credit. He was familiar with the Confucian classic and had many unique ideas and insights. When he was trying to explain the Confucian classics, he did his best to avoid using empty words and private opinions, and strove to struck stick to sage’s principle, which formed his unique research path, and that had made him a pearl in the history of thought of the Qing dynasty. For a variety of reasons, Liu Yuan has long been considered as a religionist and even a religious leader. After the publication of his complete works, more and more people restored his identity as a Confucian scholar. And many scholars regarded him as a scholar of Neo-Confucianism because of Liu Yuan's theory of body and mind and the practice of ethics. This ambiguity in identity or positioning is precisely caused by the failure to clearly understand Liu Yuan's thought on Confucian classics, which is the core of his academic thought. At present, the article about Liu Yuan's research either focus on certain aspects or remain superficial, which resulted in numerous mistakes. This paper will take the question as the guide，base on literature, combine with the historical background and academic history and make a comprehensive, in-depth and systematic study of Liu Yuan's thoughts on Confucian classics.The body of this paper is divided into eight parts, including six chapters, one appendice and one conclusion. The main points of each chapter as follows:
Given the fact that Liu Yuan’s theory has been buried for more than one hundred years, the literature review of this paper first makes a simple review and research combing on Liu Yuan’s research, and divides the research and dissemination of Liu Yuan's academic research into four stages, which are："The period of collating and spreading " , " The period of widespread dissemination of theory " , " The period of dominance of ‘religious doctrine’" and " The period of return of Confucian identity" in order to clarify Liu Yuan’s deeds and the history of cognition and acceptance of his theory. The second part reviews the typical viewpoints in the current research, such as "New Neo-Confucianism", "the Philosophy of Mind " and "the Syncretism with Confucianism, Buddhism and Taoism ".
The main point of the second chapter is trying to understand the reason of Liu Yuan and his theory’s decline which leaded by the internal academic popularization and religious transformation of Liu Yuan and his theory, as well as the external influences such as the change of style of study in Sichuan by thinking and exploring why Liu Yuan and his Huai Xuan theory have been lackluster for a hundred years. In this way, the author explores the academic background and ideological origin of Liu Yuan comprehensively.
In the third chapter, the author first explains the meaning of the word "Heng" in Liu Yuan'sShi San Jing Heng Jieto explore the purpose of Liu Yuan's interpretation. Then through the analysis of the style, the selection of the classics and the reference books, the author has a preliminary understanding of the basic situation of Liu’s interpretation and his view of Confucian classics. Especially by combing through the text of reference books that Liu referred to, it is clear that he was mainly based on Zhu Xi’s interpretation and those compiled by the emperor at that time.
The fourth chapter puts forward Liu Yuan’s principle of interpretation which is defining the hundred schools by the way of sage”, and three major principles of interpretation that support this principle. By re-discussing the relationship between the Han school and the Song school which both in Qing Confucian classics, this chapter proves the unit of opposite between them, and fully explains Liu Yuan’s intention to return to Confucius and Mencius and his accomplishment as a teacher of Confucianism;
The fifth chapter illustrates three characteristics of Liu Yuan's interpretation of Confucian classics with a large number of examples. 1. It is more detailed than Zhu Xi’s interpretation, but it is very careful about adding words to the text; 2. It makes repeated statements on important or controversial points; 3. According to Liu Yuan, the intertextual rhetoric, which is seldom valued in the ordinary interpretation, is the key information to understand the meaning of the sage.
The sixth chapter explains that Liu Yuan's thought of Confucian Classics is the reflection and correction of the Neo-Confucianism of Song and Ming Dynasties. Although this part has been discussed by many predecessors, this chapter focuses on presenting the difference between Liu Yuan's interpretation of the Confucian Classics and traditional Neo-Confucianism.. About this point, the author mainly discusses from two aspects: the theory of physical and mental life and the cultivation of observation.
Key Words: Confucian Educator Humanization Confucian Classics Neo-Confucianism
导师：王博教授
