康熙年間，蔡世遠編選《古文雅正》一書，其中選入12篇諸葛亮文，這樣的數量除了就《古文雅正》本身而言僅次於韓愈以外，在《古文觀止》等其他清代重要評點本大多只選入〈出師表〉的情況下，也是一頗耐人尋味的論題。因此，本文旁參同為蔡世遠所編撰的《歷代名臣傳》，發現兩者同樣強調了諸葛亮的「內德」，且其「德」的涵蓋面向甚廣，除了昭著的「義聲」以外，容人之雅量、廉潔之操守、謹慎之性格等無一不在《歷代名臣傳》中被凸顯，也無一不是《古文雅正》品評諸葛亮文時的重要切入點。相對的，就諸葛亮其人而言，用兵謀略並不是編者主要的考量；就諸葛亮其文而言，其寫作技巧亦非評點時著墨的重點。由此觀之，《歷代名臣傳》中提出的「儒者氣象」，以及認為諸葛亮符合孔子之所謂「道」、曾參之所謂「君子」的觀點，正是蔡世遠在「以修身為作文之本」的理學家文學觀下，愛好並大量選入諸葛亮文的根本原因。同時亦可見得，雖然《古文雅正》其書同時標舉雅正，但至少就諸葛亮文而言，「其理之正」的重要性著實是更勝一籌的考量關鍵。

This dissertation focuses on how Cai Shiyuan（蔡世遠）viewed Zhuge Liang（諸葛亮） and why he selected 12 Zhuge Liang’s articles in Gu Wen Ya Zheng（古文雅正）. I solve the first problem by analyzing Li Dai Ming Chen Jhuan（歷代名臣傳）, which was also compiled by Cai Shiyuan. In this book Cai Shiyuan extremely emphasized Zhuge Liang’s virtue, such as tolerance, integrity, and prudent character. And all of above were also highlighted in Gu Wen Ya Zheng. Based on the result, Cai Shiyuan actually took Zhuge Liang as a model of other literati, so he focused on the virtue instead of the skills when commenting Zhuge Liang’s articles. It not only represents an intriguing feature by contrast to most of other important commentary books in the Qing Dynasty, but also conveys Cai Shiyuan’s special literature view as a physicist of Neo-Confucianism.