《禮記‧學記》是闡揚中國古代教育理念的重要篇章，其中首章標舉君子化民成俗之義，最為重要，本文名之曰「化民成俗章」。鄭注、孔疏以「發慮憲」為起發謀慮、舉動擬度於法式，「求善良」為招求善良之士，「謏聞」為小有聲聞，「動眾」為師役之事，又以主語為不學之人；本文以為於義不可通，爰就文法結構及字義等方面分別重新探討，並以回歸〈學記〉原文方式辨正諸儒之說，主張「發慮憲，求善良」是指教化政策自始至終在於自身的思想與品德，「謏聞」為誘導人民的聽聞，「動眾」為啟發眾人效法之心，主語則為推行教化的君子。按「發慮憲，求善良」、「就賢體遠」與「學」是三種層次不同的教化政策，「謏聞」、「動眾」與「化民」是三種層次不同的教化效果，形成「化民成俗章」的理論架構。

The Classic of Rites• Xueji is an important chapter for interpreting Chinese ancient educational ideas. The first chapter indicates the meaning of shifting the established customs is the most important thing; thus, this article is named“Chapter on Shifting the Established Customs”. Beginning with “Fa Lu Hsien”explained by Cheng and Kung, actions are regulated by rules. “Chiu Shan Liang” means recruiting good people; “Hsiao Wen” means somewhat famous and with reputation; “Tung Chung” is a work concerning military service.Subjects of these phrases are incompetent and ignorant people. Since we thought the meaning is not coherent, grammar structure and word meanings are again examined by identifying theories of several scholars from Xueji. We argue that “Fa Lu Hsien, Chiu Shan Liang” means education about teaching thoughts and character; “Hsiao Wen” is the guidance of people’s viewpoints;“Tung Chung” is to inspire everybody for learning. Subjects are gentlemen
who promote education. Based on “Fa Lu Hsien, Chiu Shan Liang”, “Chiu
Hsien Li Yuan” and “Hsueh”, three different levels of education, “Hsiao Wen”,“Tung Chung” and “Hua Ming” are three different levels of outcomes fromeducation . It becomes the theoretical framework of “Shifting the Established Customs”.