錢先生在《論語新解〉認為「子曰：志於道，據於德，依於仁，游於藝」一句， 包含了孔學大體。另外，就為學次序而言，錢先生不同意朱子之說法，認為若論為學 次序，應該是先游於藝，次依於仁，次據於德，最後志於道。 筆者認為錢先生提出這為學次序與其學術立場有關，依錢先生之言便是一一「歷 史心與文化心」。筆者發現，研究錢先生的前人，鮮有注意這觀念。 本文以錢先生論述《論語〉為學次序為切入點，從中分析錢先生對孔學大體，即 「一貫之道」的解釋﹔繼而探究錢先生「歷史心與文化心」的形成過程，及其內涵。

In his article,“New Interpretation of The Analects’” Qian Mu believed that the statement “Aspire to the way, align with virtue, abide by benevolence, and immerse yourself in the a舟” encapsulated the teachings of Confucianism in the proper order of learning. Qian Mu disagreed with Zhu Xi's view that the order of learning should be the reverse: immerse yourself in the arts, abide by benevolence, align with virtue, and aspire to the way. I believe that Qian Mu's position concerning the order of learning arose out of his intellectual belief in what he calls,“Heart of History, Heart of Culture.” Previous scholars studying Qian Mu did not pay attention to this idea. This article will begin with a discussion of Qian Mu's position concerning the order of learning, then analyze Qian Mu's terpretation of Confucius’s notion of the One Unifying Principle （一貫之道）， and conclude by examining the process by which Qian Mu came about his ideas on “ Heart of History, Heart of Culture” and their connotations.