孔廣森並非純粹的公羊學家，其繼承了宋儒胡安國《春秋傳》中的諸多內容，富有理學的韻味。胡安國以天理來解釋《春秋》，並以之統攝君臣之倫、夷夏之防，孔廣森加以完全承襲。孔廣森以天為最高主宰，意在以天正王，以天制王，完全遵照胡安國之說，然更為強調尊王、尊君，此亦採用胡安國的看法。在夷夏秩序上，孔廣森除了堅持胡安國「攘夷」之義的基本看法，其亦強調「進夷」，認為夷夏之間並不存在一成不變、天然不可逾越的邊際，諸夏可以淪為夷狄，夷狄亦可以進為諸夏，關鍵在於是否守禮義，此也與胡安國的看法十分一致。然孔廣森對胡安國《春秋》的繼承與接受乃完全站在清帝的立場，附和清帝的意志。

Kong Guangsen is not a purely public-yang scholar, but has inherited many elements of the Spring and Autumn Biography of Hu Anguo, a Song scholar, which is rich in the flavor of LiXue. Hu Anguo interpreted the Spring and Autumn Annals in terms of the principles of heaven, and used them to govern the ethics of rulers and ministers, and the defense of yi and summer, which Kong Guang Sen fully inherited. Kong Guang Sen took heaven as the supreme ruler and intended to correct the king by heaven and to control the king by heaven, following Hu Anguo’s words completely, but with more emphasis on respecting the king and the ruler, which also adopted Hu Anguo’s views. On the order of yi and xia, Kong Guang-sen not only adhered to Hu’s basic view of the righteousness of “expelling the yi”, but also emphasized “advancing the yi”, believing that there was no unchanging and naturally insurmountable border between yi and xia, and that the xia could be reduced to the yi and the yi could also advance to the xia. The key is to observe the rites, which is also very consistent with Hu’s view. However, Kong Guang Sen’s succession and acceptance of Hu’s Spring and Autumn was entirely from the standpoint of the Qing emperor and in line with his will.