清代春秋公羊學者以「異內外」之文化華夷觀使清朝之異族統治得以正名，春秋公羊學認為「夷狄入中國則中國之」，只要夷狄奉行中國文化所強調的仁義禮法，則被視為是有中國之行的新華夏之一員，反之華夏若違禮不仁則退為夷狄之行，為新夷狄之一員，這種有所進退的文化華夷觀，一方面提醒世人遵行仁義禮法之重要性，一方面為中國多族文化之融合提供了良好的基礎。清代不僅有異族統治的政治現實問題，還有西方勢力的入侵困擾，「異內外」之文化華夷觀適能解決其所面臨之時代危機，因此，清代公羊學者藉由春秋公羊學「異內外」之文化華夷觀替清朝統治中國合法化，更藉此督促清朝統治者遵行春秋公羊學所重視之仁義禮法。春秋公羊學強調一統之思想，認為天下受實行仁義之聖王所統理，因此，「大一統」思想一方面促使君王實行仁義，一方面藉此統一天下之政教，故，清代之公羊學者亦以春秋公羊學之「大一統」思想尊奉清朝王室，鞏固清朝之統治，並且期待太平盛世之降臨。

The warring period gong-yang philosophers during the Ching dynasty justify the rule of the barbarians with the concept of “cultural differentiation.” Those philosophers claim that the barbarians would be Sinicized once they come to China and that the barbarians would be treated like the Chinese as long as they follow the manners of Jen and Yi; on the other hand, they would be treated like barbarians if they disobey the manners of Jen and Yi. Such a flexible concept of “cultural differentiation” not only reminds people of how important it is to obey the manners but also builds a good foundation for the integration of multi-racial cultures. In the Ching Dynasty, there are not only political problems with the barbarian rule but also the troubles from western invasions. “Cultural differentiation” can not only justify the rule of the Ching government but also make the rulers follow the manners of Jen and Yi, which the gong yang philosophers of the warring period greatly value. Those philosophers believe in “consolidation”, claiming that the world should under the rule of one kind and just philosopher king. Therefore, the idea of “consolidation” not only makes the kings follow the manners of Jen and Yi, but also unifies the world both religiously and politically. That's why the gong yang philosophers also support the Ching royalty with the idea of “consolidation,” securing the rule of the Ching government and wishing for the coming of golden days.