本文藉由兩種文本，討論葉適對於儒家經典看法的轉變及這種轉變的意義。這兩種文本，是葉適《進卷》中的經論及《習學記言序目》中與「經」相關的部分條目。第一節為前言，介紹本文的議題。第二節討論葉適在《進卷》的「論」中，對於儒家經典詮釋的重點以及葉適對於個別經典的看法和論斷。葉適認為經典是理想之治的文字紀錄。他並以此為基調，連繫不同經典中的重要概念與「治」的關係。第三節先介紹《習學記言序目》做為一種文本的特色，及從章節安排上，討論葉適的「正文」觀念。在這個觀念之下，葉適對於儒家文本的抉擇和傳統看法之間存在著極大的差異。若考慮道學學者對於儒家經典的看法，這種差異就凸顯出葉適與道學的異同。第四節討論《習學記言序目》中，對於個別經書的看法和定位。可以說，葉適晚年對於儒家經典的看法，在內容上已較偏重「德」；而在一種大的文化文本的批評架構下，其最重要的觀點即是「統紀」。第五節一方面總結葉適儒家經典觀的變化──從「治足以為經」的概念轉變為以「統紀」之學為文本文化批評的基準；一方面申論在葉適的個案中，含蘊在科舉文本之儒學思想義涵的歷史意義。

Through the careful examination of excerpts from two texts, both related to the civil service examinations, this article will explore the shift in Ye Shi’s (1150-1223) view on the Confucian Classics and the significance of that shift within Southern Song intellectual history. The excerpts studied are taken from Ye’s Presented Volume (Jinjuan 進卷) and his Noting the Headings from the Records of Practice and Learning (Xixue jiyan xumu 習學記言序目). The article is divided into five sections: first, the questions and goals of the paper; second, Ye’s early views on the Confucian Classics as expressed in his Presented Volume; third, Ye’s advocacy of “essential texts” or zhengwen (正文), which redefined the importance of the Confucian Classics as well as other works; fourth, Ye’s later views on the Confucian Classics as they developed in the Noting the Headings from the Records of Practice and Learning; and lastly, conclusions based on the shift in Ye’s viewpoint. In his late years, rather than arguing that all the Classics originated from the faultless governance of ancient sages, Ye Shi places greater emphasis on the cultural unity of the Confucian textual tradition, without making too strong a link between this tradition and political achievement. In order to illustrate his point, he employs the concept of a Confucian “cultural framework” or tongji (統紀). In addition, this article considers other relevant issues, namely the significance of the Classics to Southern Song literati, the relationship between the examination system and Confucian thought, and the competition between the Yongjia school and the Daoxue (道學 learning of the way) school.