本文探討宋元明轉折之際，福建莆陽陳宓及其後學在地方上的活動，尤其是他們如何論述自身的學術系譜。陳宓師承南宋後期理學大家、朱熹的女婿黃榦，這無疑為陳宓後學的學脈論述經營，提供堅實的基礎。然而，宋元之際，陳宓家族中的陳文龍與陳瓚，死守莆陽城；其後，莆陽便慘遭蒙古屠城。由於此般緣故，終元代之世，陳宓後學儘管得利於儒戶制度，而在地方上相當活躍，卻對其師門避而不論。到了明初，儘管陳宓後學很快地重新推尊師門，但他們對地方論述的主導地位，卻已讓位於新興的在地士人群體：壺山文會，從而喪失了話語權。陳宓及其後學的案例顯示，理學知識版圖的形成過程，實際上是不同版本的敘事之間此消彼長的結果。有的學派不斷受到後人闡述，而逐漸強化；有的學脈，即便因參與者的學術聲望而名動一時，卻也可能因為各種無法預料的偶然因素而隱沒。

This article discusses the local activities of Chen Mi 陳宓 (1171-1230) and his disciples and how they discoursed their own lineage of Neo-Confucianism in Puyang, Fujian during the Song-Yuan-Ming transition. Chen Mi was a famous Neo-Confucian and also a close student of Huang Gan 黃榦 (1152-1221) during the mid-Southern Song period. I argue that if his disciples had extoled this teacher-student relationship, the Neo-Confucian lineage of Chen Mi would have come to occupy an important position in the construction of Neo-Confucianism. Although the disciples of Chen Mi became more active in the Yuan dynasty due to the Ru-household institution 儒戶制度, they avoided mentioning Chen Mi during this period since Chen Mi’s clan had fiercely defended their prefecture during the Song-Yuan transition, which eventually resulted in the massacre of the Puyang people by the Mongol military. At the onset of the Ming dynasty, the disciples of Chen Mi started to re-assert his importance in Neo-Confucianism; however, their efforts were in vain as local discourse in Puyang had been dominated by another local literati community which had successfully built connections with the new state. This case indicates that the process of constructing Neo-Confucianism was highly unpredictable and filled with uncertainty. While some discourses gradually occupied significant positions through interpretation and re-interpretation, others faded away, not because they were insignificant, but simply because their followers could not sustain discursive power.