本文旨在透過郝敬的《禮記通解》及相關著作闡抉其禮學主張暨《禮記》 學論點，同時置諸明代經學之研究脈絡，勾勒晚明禮學發展之大較。研究所 得的結果為：郝敬聯貫《五經》、《四書》、《三禮》而成的「九經」體系，蓋 由其「以《記》為正」之禮學主張引導建構；並藉〈大學〉、〈中庸〉之回歸 「四十九篇」涵括《四書》，而以《禮記》做為併合《五經》與《儀禮》、《周 禮》及《論語》、《孟子》之樞軸，體現其禮學視野下之經學觀。次揭郝氏「反 訓詁而宗《論語》」、「切日用而因人情」之禮學主張，同時經由《通解》「訓 詁之士，馨以附會；理學之家，割以別傳」之撰作動機，闡釋其「駁難鄭玄」 及「〈學〉、〈庸〉回歸」諸論點之潛在預設。前者蓋延續明代《禮記》學研究 中「去鄭玄化」之脈絡傾向，並將其推向極端，象徵明人始終意欲擺脱「禮 是鄭學」之制約心態。後者則藉〈中庸〉之回歸宣揚其「闢佛」之主張；藉 〈大學〉古本之回歸攻訐朱子之《章句》〈補傳〉。一方面針對晚明王學流行所 致二氏竄走科場之現象；一方面挑戰朱子《四書》學之正統地位；同時因四 十九篇「全貌」之恢復，預啟了日後註解《禮記》時對「原典文本」的要求。 在晚明宋學依舊、漢學渐興的學術環境中，《通解》之駁鄭難朱表現了郝敬不 專主漢、宋的批判立場，亦彰顯其《禮記》研究徘徊在傳統與新變中之鮮明 特色。

The aim of this paper is to ascertain Hao Jing’s 郝敬 views on Confucian etiquette and the Liji (禮記 Book of Rites) through an analysis of Hao’s Liji tongjie 禮記通解 and related works. This paper will also outline the direction of late-Ming study of etiquette in the context of Ming dynasty Confucian classics studies. This study begins with an exploration of the Nine Classics 九經 system that Hao constructed in his Jiubu jing jie 九部經解, interpreting and orienting the relationship between the Three Ritual Classics 三禮 in the context of his understanding of the Liji. Secondly, by examining Hao’s motivation for completing Liji tongjie and the relevant parts of his Shancao tang ji 山草堂集, this paper uncovers Hao’s scholarly position on etiquette. By making a comprehensive study of Hao’s core thesis on the Liji and linking this to the scholarly background of the late Ming, we can see the full characteristics of his research and the contribution it made to the development of Ming Liji studies. The paper concludes that the construction of Hao’s Nine Classics system linking the Five Classics, Four Books, and Three Ritual Classics was probably guided by his view of the authenticity of the Liji. He advocated that the study of the Liji should be free of Zheng Xuan’s 鄭玄 influence and developed a completely new viewpoint. Hao Jing challenged the dominance of Zheng Xuan and Zhu Xi 朱熹 in the Ming dynasty, while at the same time arguing against the orthodoxy of Zhu Xi’s Four Books.