本文探討阮文超的《尚書》學，以補越南經學研究之不足。為突顯阮文超的《尚書》學特色，並略將之與黎貴惇的《尚書》學，及中國的《尚書》學作比較。文章先對阮文超所處的時代背景、學術風氣，及其本人的學術大要作介紹，以見阮文超治《尚書》，有超然科舉外之所得，其成果主要見於《方亭隨筆錄》的「諸經考約」部分。而其於《尚書》之重視，由其以《尚書》為孔子祖述獻章之成果，內涵人事、天理的敘述，可以見之。以此為基礎，本文從真偽問題、治《書》方法、十六字心傳、對朱子與蔡沈的態度四個角度，指出阮文超的《尚書》學內涵及特色。從中亦可見越南《尚書》學深受中國影響，又有其特殊性的一面。將之與後黎朝大儒黎貴惇相比較，則可見阮文超不為典範所囿的學術自主精神。

In this article, I analyze Ruan Wenchao’s view of the Shangshu and compare it with the interpretations advanced by Li Guidun as well as those found in traditional Chinese scholarship. I first introduce the background and intellectual atmosphere of Ruan Wenchao’s era and outline his academic viewpoint. On this basis of this examination, I conclude that Ruan Wenchao’s view of the Shangshu was not related to the imperial examination. His interpretation of the text is presented mainly in the Zhujing kaoyue 諸經考約, which constitutes one part of his Fangting suibilu 方亭隨筆錄. Ruan takes the Shangshu seriously because it contains Confucius’ distillation of earlier tradition and because it relays his views on both human affairs and heavenly principle. I analyze Ruan’s view of the Shangshu from four angles: the problem of distinguishing truth and falsehood, research into the mythology of the Shangshu, the sixteen character xinchuan 心傳, and his attitude towards Zhu Xi and Cai Chen. My analysis reveals that the study of the Shangshu in Vietnam was affected by Chinese scholarship and at the same time had its own unique characteristics. Compared to Li Guidun, the greatest Confucian of the later Li dynasty, Ruan is more independent and less beholden to the commentarial tradition.