今人談清初學術思想，必述及當時學術界泰斗──黃宗羲。黃宗羲的著作留予後人豐富的思想資源，各書內容涉及的面向也堪稱多元；撰成於梨洲晚年的《孟子師說》即有數十條內文，忠實反映了其關乎經世實學的「經學」思想和據此而來的以「史」明「經」之治經方法。《孟》書是梨洲權衡諸經和說解三代史的基礎，梨洲據此展現了哪些「經學」範疇的觀點？其「即事即義」、「即經即史」的主張，與蕺山思想有著什麼樣的承繼或發展的關係？另，梨洲推崇的王陽明曾提出「《五經》亦史」之論，梨洲的「經史合一」觀在陽明「《五經》亦史」與章實齋「《六經》皆史」兩個理論命題間，具有的承先啟後之意義為何？這些都是本文關注的問題。

Discourses on the academic thoughts of the early Qing Dynasty would certainly refer to Huang Zongxi (Li-Zhou), the grand master of the Qing academic circle. Huang Zongxi's writings features rich and diverse intellectualities. Menzi Shi Shuo, written in Li-Zhou’s later years to epitomize his own interpretive philosophy on Confucian Classics, proposes that Dao can be clarified with history and, in turn, the Classics can be taught in accordance with Dao. This article aims to explore the following issues: First, how Li-Zhou demonstrates his viewpoints on Dao through the ideological content of Menzi, which forms the basis for him to weigh the Confucian Classics and to explain the history of the three generations. Second, how Li-Zhou’s idea that “act itself is where morality exists” and “Confucian Classics are moral history” both seem to develop from Liu Jishan's philosophy. Third, how Li-Zhou’s “Confucian Classics and moral history are unified” juggles between Wang Yangming’s “the Five Classics are also history” and Zhang Shizhai’s “the Six Classics are all history.”