現有文獻對錢穆所謂「宋學」的闡釋，甚少從民初以來西方憲政思想衝擊的脈絡出發。本文指出「宋學」是強調「修身」與「治國」體用不二的學術系統，宋儒「性即理」、「心即理」之說發皇「天人合一」觀念，肯定了「天下有道」的政治境界，肇端於個人心性中本有之天道、天理，從而使中國政治兼含啟迪心性的宗教教化功能。錢穆重新詮釋宋學的危機意識在於：西方社會在訴諸法律制衡的憲政制度外，尚有宗教教化之功。若大幅移植西方憲政，放棄以教化澄清政治的宋學，則整體社會僅有法律制衡，欠缺提升的力道。

Existing literature has barely pointed out Qian Mu’s (1895-1990) interpretations towards Song Xue (Song dynasty academic thought) based on the context of the impacts that Western Constitutionalism was brought up since early years of the Republic of China. This research emphasizes that Song Xue is an integrated academic system of self-cultivation (xiu shen) and country governance (zhi guo). Scholars in the Song dynasty developed the theories of Xing Ji Li (goodness in human nature） and Xin Ji Li (goodness in the heart) to enhance the concept of Tian Ren He Yi (integration of heaven and human) and to affirm a political utopia of Tian Xia You Dao (ideal politics). Since Tian Dao (the highest principle in the universe) and Tian Li ( the rules of the operation of everything in the world) are naturally operated within individuals, which enlightening educational functions that religions provided were accordingly included in Chinese politics. The reinterpretations of the Song Xue’s crisis consciousness by Qian Mu mainly focus on the educational functions offered by the religions other than the legal check and balance from the Western societies; the whole society could be dominated by the legal check and balance system and lack a push for growth if Western Constitutionalism is greatly introduced to replace Song Xue that is able to purify politics with education.